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EUPHEMISTIC 


Sifutgicaf  dtlppen^i;re0 


IN 


A 

DISSERTATION 

PRESENTED  TO  THE 
BOARD  OF  UNIVERSITY  STUDIES 

OF  THE 

^o^n0  ^^op&xnB  QXnivtXBxi}^ 

FOR  THE  DEGREE  OF 

DOCTOR  OF  PHILOSOPHY 

1899 

BY 

KARL  J.  aRiMiyi 


1901 


-3 


^ 


PRINTED 


AUGUST  PRIES 


DEDICATED 
TO  THE  MEMORY  OF 


(l^mm  ^.  (Rajner 

IN  REMEMBRANCE  OF  WHOM 

IN  SEMITIC  LANGUAGES 
WAS  FOUNDED 

AT 

BALTIMORE,  MD. 
1899 


{pxtfact. 


THE  SUBJECT  of  this  investigation  was  suggested  to  me  by- 
Professor  Paul  Haupt  in  the  autumn  of  1896.  In  the  treatment 
of  the  problem  every  effort  has  been  made  to  take  into  account 
such  work  as  has  been  done  in  the  criticism  and  interpretation  of 
the  various  passages  here  discussed,  and  it  is  hoped  that  nothing 
of  importance  in  the  very  extensive  and  widely  scattered  literature 
has  been  overlooked.  It  has  been  my  endeavor  to  give  due  credit 
to  all  who  have  made  any  remarks  on  this  subject.  A  number  of 
books  appeared  during  the  printing  of  this  volume  so  that  I  could 
make  only  a  limited  use  of  them  in  the  correction  of  the  proofs. 
On  page  3,  note  ***,  a  reference  should  be  added  to  Jakob  Burck- 
hardt,  Die  Zeit  Constantins  des  Grossen  ^,  Leipzig,  1 898,  p.  43 ;  GrHe- 
chiscJie  Kidturgeschichte'^ ,  herausgegeben  von  Jakob  Oeri,  Berlin  & 
Stuttgart,   1898,  2,  pp.   146.  281.  436. 

I  desire  to  express  my  heartiest  thanks  to  my  honored  teacher. 
Professor  Paul  Haupt,  for  valuable  suggestions  and  corrections, 
for  the  generosity  with  which  he  placed  his  library  at  my  disposal, 
and  for  his   kind  assistance  in   seeing  my  work  through  the  press. 

Acknowledgment  is  also  due  to  the  members  of  the  Oriental 
Seminary  of  the  Johns  Hopkins  University  who  have  rendered  valu- 
able assistance  in  reading  the  proofs. 

(gafttrnore,  ^\i. 
^^^y'  »9oi.  Karl  J.  Grimm. 


I,  Karl  Josef  Grimm,  was  born  June  lO,  1871,  at  Steinbach  near 
Wertheim,  Germany.  I  attended  the  public  school  of  my  native 
place,  and  received  a  collegiate  education  at  first  by  private  tuition, 
later  at  the  Grossherzogliche  Gymnasia  at  Wertheim  and  Tauber- 
bischofsheim.  In  1888  I  came  to  America,  and  entered  St.  Jerome's 
College  at  Berlin,  Ontario,  where  I  studied  especially  English  and 
Philosophy.  The  following  year  I  returned  to  Europe  and  spent 
two  years  in  Rome,  studying  chiefly  Italian,  Latin,  History  of  the  Fine 
Arts,  and  Philosophy.  In  1891  I  came  again  to  the  United  States, 
and  took  the  full  course  at  the  Lutheran  Theological  Seminary  at 
Gettysburg,  Pa.  In  1896  I  entered  the  Johns  Hopkins  University  to 
devote  myself  to  the  study  of  Semitic  Languages  under  the  direction 
of  Prof  Paul  Haupt  and  Prof  Christopher  Johnston.  I  also  followed 
a  course  in  Philosophy  under  Prof  Griffin,  and  studied  Sanskrit  and 
Avestan  in  the  department  of  Prof.  Bloomfield.  In  the  year  1896 — 1897 
I. held  a  University  scholarship,  and  during  the  years  1897 — 1899 
the  University  Fellowship  in  Semitic.  During  the  past  two  years  I 
have  held  the  William  S.  Rayner  Fellowship  in  Semitic  Languages, 
founded  at  the  Johns  Hopkins  University  in  1899. 

Thanks  are  due  to  all  my  teachers.  I  am  especially  indebted 
to  Prof.  Paul  Haupt  for  his  friendly  assistance  and  encouragement, 
rendered  in  many  ways,  and  to  the  kind  helpfulness  of  Prof.  Christopher 
Johnston. 


3nbe;i; 


Judges 
I  Samuel 

Isaiah 


Jeremiah 


Ezekiel 


Hosea 


TO  THE  PASSAGES  DISCUSSED, 

ARRANGED  ACCORDING  TO  THE  ORDER  OF 

THE  BOOKS  OF  THE  OLD  TESTAMENT. 


Numbers     24,  9b 


2,  lob 


Page 
3 

2 

3 


2, 

4, 

5, 

6, 

8, 

18, 

27, 

27, 

28, 

30, 

31, 

37, 

43, 

45. 

49. 

51, 

I, 

3, 

4, 

4, 

5. 

5. 

9. 

16, 

20, 

23. 

27, 

29, 

48, 

49. 

49. 

14, 

16, 

21, 

28, 

2, 

2, 

3. 


2—4  . 
2-6  . 
15 — 16 
iS'^  • 
23  • 
7  •  • 
6  .  . 
12.  13 
5.  6  . 
18      . 

5   •     • 
30—32 


82 

25 
26 
22 
27 
30 
31 
32 
33 
36 
38 
39 


20b.  21 41 


25  . 

26  . 
15.   16 

IOC 

14—18 
I.    2     . 


27 
lOb 


42 
42 

43 
51 
44 
46 

47 
48 


22.  23    .     .     .     . 
14.  15    ...     . 

13 

3-8 

22b 

10 — 15   .... 

47 

6 

39 

lie 

42b 

32^ 

24 — 26 60 

1—3 60 

i6ff.       63 

5 67 


49 
50 
51 

52 
54 
55 
57 
57 
57 
58 
58 
59 


Hosea 


Amos 


Micah 


Habakkuk 


Zephaniah 


Psalms 


Page 

5,  l5b-6,  3 69 

10,  12        72 

n,8— II 73 

12,  4-7 74 

12,  13-  14 77 

14,  2—9       91 

4,  13 77 

5,8 77 

9,  5-  6 77 

9,  8ff. 88 

2,  12.  13 78 

4,  1—5 80 

6,9 S3 

7, 7ff- 94 

2,  14 83 

2,20 83 

3.  8—19 21 

2,3 84 

2,11       86 

3, 9-  10 87 

3,  14—20 95 

2,   I2C 12 


3,9 
7,18 
13,6 
14,7 
19.  15 
21,  13 
27.14 


13 
15 
15 

16 
10 

17 
II 


28,6—9 '7 

29,  II 17 

31,25 II 

34,23 8 

53,  7  16 

64,  10 17 

79.13 x8 

82,  8  19 

104, 35*= 14 

107,43 20 

125,  5c 20 

129,  8c  7.  21 

146,  10 21 


M^tcviatione. 


Abk.  d.  kdnigl.   Ges.  d.    Wiss.  z.   Gdtt.         = 

AJSL  = 

AJTh  = 

Gdtt.  Gel.  Am.  = 

Gdtt.   Gel.  Nachr.  {GGN)  = 

Jahrb.  f.  d{euisch.)  Theol.  = 

Jahrb.  f.  jud.   Gesch.  u.  Lit.  = 

ye7v.  (Jewish)  Quart.  Rev.  = 

Journ.  of  the  AOS  (JAOS)  = 

Journal  of  Bibl.  Lit.  {JBL)  = 

Kautzsch's  AT  = 

Mitt.  d.    Vorderasiat.   Gesellschaft  = 

Monatsschr.  f.   Gesch.  u.    Wiss.  d.  Jud.      = 

OLZ  = 

Proc.  Am.   Or.  Soc.  = 

Bev.  Simit.  == 

SBOT  = 

Stud.  u.  Krit.  = 

Theol.  Lit.  Zeit.  (TkLZ)  = 

Theol.   Tijdsch.  = 

ZAT  = 

ZDMG  = 

Zeitschr.  f.  wiss.   Theol.  = 


Abhandlungen  der  koniglichen  Gesell- 
schaft der  Wissenschaften  zu  Gottingeii. 

American  Journal  of  Semitic  Languages. 

American  Journal  of  Theology. 

Gottingische  gelehrte  Anzeigen. 

Nachrichten  von  der  koniglichen  Gesell- 
schaft der  Wissenschaften  zu  Gottingen. 

Jahrbiicher  fiir  deutsche  Theologie. 

Jahrbiicher  fur  jiidische  Geschichte  und 
Literatur. 

Jewish  Quarterly  Review. 

Journal  of  the  American  Oriental  Society. 

Journal  of  Biblical  Literature. 

Die  Heilige  Schrift  des  Alten  Testaments, 
ed.  by  E.  Kautzsch. 

Mitteilungen  der  Vorderasiatischen  Ge- 
sellschaft. 

Monatsschrift  fiir  Geschichte  und  Wissen- 
schaft  des  Judenthums. 

Orientalistische  Litteratur-Zeitung. 

Proceedings  of  the  American  Oriental 
Society. 

Revue  Semitique. 

The  Sacred  Books  of  the  Old  Testament, 
ed.  by  Paul  Haupt. 

Theologische  Studien  und  Kritiken. 

Theologische  Literaturzeitung.  • 

Theologische  Tijdschrift. 

Zeitschrift  fur  die  alttestamentliche  Wissen- 
schaft. 

Zeitschrift  der  D  eutschen  Morgenlandischen 
Gesellschaft. 

Zeitschrift  fiir  wissenschaftliche  Theologie. 


^pwBofo  for  tU  ^^xi  M^  (^tveiom  of  i^i^  Ofi  Cee^ameni, 

M  =  Masoretic  Text;  ®  =  Septuagint;  ©A.  =  Codex  Alexandrinus ;  (gMr  =  Codex 
Marchalianus ;  S  =  Targum ;  S  =  Peshita ;  SH  =  Syro-Hexaplar ;  A  =  Arabic  Version ; 
3  =  Vulgate;  k  =  Aquila;  0  =  Theodotion;  S  =  Symmachus;  Jer.  =  Jerome; 
Compbtt.  =  The  Greek  text  of  the  OT  in  the  Complutensian  Polyglot;  AV  =  English 
Authorized  Version  of  the  Bible ;  OT  =  Old  Testament 


Corrt^en^um. 

For  Ezr.  9,28,  p.  24,  1.  12,  read:  Ezr.  9,2. 


It  is  a  well  known  fact  that  at  the  conclusion  of  the  four  books, 
Isaiah,  Malachi,  Lamentations,  and  Ecclesiastes,  the  last  but  one  verse 
is  repeated.*  This  is  done  not  only  at  the  reading  in  the  synagogue 
but  also  in  our  printed  editions  where  the  repeated  verse  is  some- 
times printed  in  smaller  type.**  The  reason  for  this  repetition  is 
evidently  the  desire  to  avoid  concluding  a  piece,  especially  when 
read  at  the  services,  with  a  verse  containing  a  curse  or  words  of 
evil  import  which,  it  was  feared,  might  have  unlucky  consequences. 
A  similar  feeling  has  induced  the  final  editors  of  the  Canon  of  the 
Old  Testament  to  change  the  position  of  the  Book  of  Ezra-Nehemiah 
and  the  Book  of  Chronicles.  It  is  plain  that  the  Book  of  Ezra- 
Nehemiah  properly  follows  the  Book  of  Chronicles,  both  forming  one 
continuous  work  of  history.***  But  the  final  paragraph  of  Ezra-Neh., 
the  record  of  the  deplorable  Samaritan  schism,  was  considered  too 
unpleasant  a  conclusion  for  the  Canon  of  Sacred  Scripture.f  Hence 
the  Books  were  transposed,  and  the  opening  verses  of  Ezra-Nehemiah 
(vv.  I — 3^)  repeated  at  the  end  of  Chronicles  so  as  to  conclude  the 
Canon  with  the  glad  tidings  of  the  edict  of  Cyrus  granting  the  Jews 
permission  to  return  to  Jerusalem.ff 


*  Cf.  C.  H.  H.  Wright,  The  Book  of  Koheleih,  London  1883,  p.  447;  Cheyne, 
JVoph.  of  Isaiah"^  2,  London  1884,  p.  134;  Lohr,  Die  Klagelieder,  Gottingen  1893,  p.  26; 
Budde,  Die  Klagelieder^  Freiburg  i.  B.  1898,  p.  108;  G,  Wildeboer,  Der  Prediger, 
I'reiburg  i.  B.   1898,  p.  168. 

**  Cf.  the  editions  of  the  Old  Testament  by  D.  E.  Jablonski  (1699),  van  der 
Jlooght  (1705),  J.  H,  Michaelis  (1720);  the  Mantua  Bible  of  1742;  the  Baer-Delitzsch 
editions  of  the  Masoretic  text. 

***  Cf.  Cornill,  Einl.  in  das  Alte  Test.,  3d  and  4th  ed.,  Freiburg  i.  B.  1896,  p.  134; 

l)river,  Intr.   to  the  Literature  of  the  Old  Test.^,  Edinburgh  and  New  York  1897,  p.  516. 

t  Cf  Cornill,  Einl.,  3d  and  4th  ed.,  p.  136. 

ff  In   this   order  the  Books  are  given   in  the  most  ancient  record  which  we  have 

with  regard  to  the  sequence  of  the  books  in  the  Hebrew  Scriptures,  Baba  Bathra  14'': 

bx"!:-!  nis'^pi  c'^-.'^'cjn  ni'i:  rbnp  "^b^r-.  a-r^xi  G'^b'^nr  ^>e&i  ri-i  c^air:  bir  •,-n''B 

Q'^'a'^n  ''ini'  X^iT"  -',^C^t  rb'^a^l.     So   also   most  Hebrew  manuscripts  and  the  earliest 
printed  editions.     Cf.  Ryle,    The   Canon  of  the  Old  Test.,    London   1892,  pp.229,  230, 
28 1 ;  Christian  D.  Ginsburg,  Intr.  to  the  Masoretico-Qritical  Edition  of  the  Heb.  Bible, 
Grimm,  Lilurg.  Appendixes.  I 


2  K.  J.  Grimm. 

These  are,  however,  not  the  only  instances  in  the  Old  Testament 
where  the  principle  of  avoiding  ill-omened  conclusions  is  followed. 
In  a  number  of  passages  where  the  last  but  one  verse  appeared  not 
suitable  for  repetition,  the  dread  of  the  evil  omen  has  called  forth 
euphemistic,  i.  e.  miti-ominous  appendixes.  They  are  found  especially 
in  the  Psalms  and,  as  might  be  expected,  in  the  Prophets;  for 
prophecy  was  to  the  Jews  no  mere  annunciation  of  what  was  coming 
to  pass,  but  was  regarded  as  actually  creating  the  future.  Prophecy 
had  a  self-fulfilling  power:* 

As  the  rain  comes  dowti,  and  the  snow  from  heaven, 
And  thither  returns  not,  except  it  have  watered  the  earth. 
And  have  made  it  spring  forth  and  sprout. 
And  given  seed  to  the  sower,  and  bread  to  the  eater. 

So  will  my  word  that  has  gone  forth**  out  of  my  mouth; 

It  will  not  return  to  me  void. 

Except  it  have  accomplished  that  which  I  pleased. 

And  carried  out  that  for  which  I  send  it*** 

To  make  the  prophetic  denunciations  suitable  for  reading  in  the 
religious  services  the  addition  of  anti-ominous  appendixes  seemed  to 
be  required.! 

London  1897,  pp.  6,  7.  In  @  and  the  versions  influenced  by  it,  the  arrangement  of 
the  Books  is  in  accordance  with  chronological  propriety,  i.  e.  Chronicles  precedes  Ezra- 
Nehemiah. 

*  Cf.  Is.  9,  7;  44,  26;  45,  23.  Cheyne,  The  Book  of  the  Prophet  Isaiah  in  the  Poly- 
chrome Bible,  1898,  p.  187,  n.  133,  1.  50.  See  also  Dillmann,  Genesis^,  Leipzig  1886, 
p.  325  (ad  c.  27,  33);  R.  Smend,  Alttestamentliche  Religionsgeschichte ,  Freiburg  i.  B. 
1893,  pp.87,  88;  2d  ed.,  1899,  p.  86;  Paul  Ruben,  Critical  Remarks  upon  some  Passages 
of  the  Old  lest.,  London  1896,  p.  if.;  Marti,  Geschichte  der  Israelitischen  Religion 
(3d  ed.  of  August  Kayser's  Theologie  des  Alien  Testaments^  Strassburg  1897,  p.  116; 
Wellhausen,  Die  kleinen  Propheten  iibersetzt,  mit  Noten^,  1898,  note  on  Hos.  6,  5. 
**  Read,  with  Klostermann,  Chevne,  and  Marti,  XS'^  instead  of  &i  StS"^. 

1  '  -  '  '  T  T 

***  Is.  55,  10.   II.    I    quote   from   the   new  American   translation   of  the  Holy  Bible 
commonly  known  as  the  Polychrome  Bible,  so  far  as  it  has  been  published. 

■}■  Besides  the  Psalms  and  the  Prophets  there  appear  to  be  but  two  passages 
where  an  application  of  this  principle  can  be  traced,  viz.  Judg.  5,  31^  and  i  Sam.  2,  lo^. 
Juflg-  5,  31  reads:  nini  "^l'^^  i>D  'Ti::x*>  'p 

_  :in*inaa  TTBTun  rs<s=  iianm 

So  perish  Thine  enemies  all,   0  JHVHl 

But  be  His  friends  as  the  sun  when  he  rises  in  power. 

These  words  form  the  conclusion  of  the  triumphal  ode  of  Deborah,  and  have  been 
regarded  as  a  later  addition  by  E.  Meier,  Winter  [ZAT,  9,  p.  223  f.),  J.  Marquart  {Fund. 
Isr.  u.  Jud.  Gesch.,  Gott.  1896),  Budde  {Richter,  1897),  et  al.  V.  31a,  however,  appears 
to  form  a  most  impressive  close  to  the  ode :  "The  word  so  brings  it  all  before  our  eyes 
again:    how   proudly   they   marched   out   under   the    admiring  eyes  of  their  ladies;   how 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  3 

Euphemisms  in  Greek  and  Roman  Authors. 

The  fear  of  using  words  of  evil  omen  played  a  very  important 
role  among  the  Greeks  and  Romans.  Male  oniinatis  parcite  verbis 
says  Horace,  Od.lII,  14.  11.  Ev(pf]fioq  jcaq  Igtoh  Zecog  ^Jroficc  ovy- 
xXeloag  Ar.  Thesinoph.  39.  The  Greeks  called  the  Erinnyes  Evfisvidsg 
gracious  or  osfival  (^sa/)  revered  goddesses  because  they  dreaded  to 
call  these  fearful  deities  by  their  real  name.  By  a  similar  euphemism 
they  gave  to  the  jibvxog  a^evog,  the  inhospitable  Black  Sea,  the  name 
jtovrog  ev^evog  hospitable  sea*  Similarly  the  Cape  of  Good  Hope 
was  originally  called  the  Stormy  Cape.  The  Romans  employed 
numerous  paraphrases,  for  the  same  reason,  to  designate  death  and 
to  die:  abitio,  obitus,  etc.;  vixit,  ftiit,  abiit,  obiit,  etc.**  When  a  census 
was  taken,  the  names  Valerius,  Salvius,  Statorius  were  called  up  first 
ominis  boni  gratia  (cf  Sexti  Pomp.  Festi  De  verborum  signijicatione 
quae  super sunt\  ed.  Carol.  Odofr.  Miiller,  Leipzig  1839,  sub  verb. 
Lacus  Lucrinus,  p.  121).  In  Pliny  we  read,  N.  H.  28,  26:  incendia 
inter  epulas  nofninata  aquis  sub  mensam  proftisis  abominamur.  There 
is  a  real  bond  of  union  between  the  thing  and  the  word  that  denotes 
it.***    At  the  sacrifices  especial  care  was  taken  to  avoid  the  use  of 


gaily  they  rode  into  the  fray;  the  repulse,  the  defeat,  the  panic,  the  wild  flight  — 
sauve  qui  peut  — ,  the  king's  death  by  a  woman's  hand,  disgrace  worse  than  death; 
the  anguish  and  the  dismay  of  those  who  loved  him.  So  perish  Thine  enemies  all,  O 
JHVH!"  (G.  F.  Moore).  But  the  case  seems  different  with  v.  31b.  Here  Winter's 
objection  that  the  conception  of  love  to  God  is  not  met  with  in  the  older  literature 
seems  to  hold  good.  Observe  also  the  change  of  construction  in  the  verse.  In  v.  31a 
JHVH  is  directly  addressed,  in  v.  31b  He  is  spoken  of  in  the  third  person.  The  variant 
reading  of  3SA  which  is  followed  by  Houbigant  [Notae  Criticae  in  Universos  Veteris 
Te s tarn enti  Libras,  1777,  p.  264),  Schnv^Trei  [Dissertationes  Philol.  Criticae,  1790,  p.  89), 
Gratz  [Gesch.  d.  yud.  i,  p.  1 18),  and  others,  Thy  friends  instead  of  His  friends  is  most 
probably  a  harmonistic  emendation.  Cf.  also  H.  Grimme,  ZDMG,  50,  p.  578.  Thus 
V.  31b  has  all  the  appearance  of  being  a  later  addition.  It  seems  to  have  been  appended 
because  the  original  close  of  the  Ode  So  perish  Thine  enemies  all,  O  fHVH!  was 
felt  to  be  too  ill-omened.      See  also  Xowack's  new  commentary,  p.  56. 

Similarly  i  Sam.  2,  10 b,  in'^^x:  pp  d^'^l  isbis^  tr  ',r''1,  He  imparts  strength  to 
His  king,  and  exalts  the  horn  of  His  anointed  seems  to  be  a  liturgical  formula  added 
to  the  "Song  of  Hannah"  so  as  not  to  close  with  the  judgment  of  JHVH,  v.  lo*.  The 
song  consists  of  8  regular  stanzas  of  4  lines  each.  V.  lob  stands  isolated.  Cf.  Ps.  29, 
II  (see  below,  p.  17);  Cheyne,  Origin  of  the  Psalter,  1891,  p.  57;  Thenius-Lohr,  Die 
Biicher  Sam.,   1897,  p.  12. 

See  also  the  critical  note  on  Num.  24,  9  b  in  Haupt's  SBOT;  cf.  ibid.  p.  58,  1.  3. 
*  See  Kiepert,  Manual  of  Ancient  Geography,  London  1881,  §  17. 

**  Cf.  the  corresponding  Semitic  euphemisms  below,  p.  5. 
***  Cf.   Ruben,    Critical  Remarks,    p.  I.     Compare    also    Jacob   Grimm,     Teutonic 
Mythology,   translated  by   J.  St.  Stallybrass,   London  1883,   pp.  1223  ff.;    Jacob  Burck- 
hardt,  Die  Culiur  der  Renaissance  in  Italien"^,  Leipzig  1869,  p.  420 f. 


A  K.  J.  Grimm. 

unlucky  expressions.  The  priests  would  always  exhort  the  people, 
before  the  beginning  of  the  sacrifice,  not  to  utter  an  ill-omened  word: 
Favete  Unguis!  Evg)r]fislT€,  svtptjftelts  {Ar.  AcAarn.  241)  olcojct),  evq^rj- 
(liav  vvv  Ux£  [Soph.  Track.  XT']).  Seneca,  De  vita  beata  26:  Impe- 
ratur  silentium  nt  I'ife  peragi possit  sacrnvi,  nulla  voce  mala  obstrepente. 

Euphemisms  in  Semitic. 

Among  the  Semites  the  dread  of  falling  into  some  evil  power 
if  it  be  called  by  its  right  name  is  very  prevalent,  and  euphe- 
misms, due  to  this  reason,  are  therefore  of  frequent  occurrence. 
Consul  J.  G.  Wetzstein  in  his  Excursus  on  Ps.  69,  21  in  the  Commen- 
tary of  Franz  Delitzsch,  ^^"^  ed.,  gives  the  following  interesting  be- 
ginning of  a  dialogue  between  an  old  woman  and  a  young  man  in 
a  Damascus  phantasmagory:  "He:  God  be  with  us!  She:  Why,  belo- 
ved, this  cry  of  anguish.?  He:  Because  of  the  evil  foreboding;  the 
sight  of  an   old  woman  brings  disaster".     Accordingly  a  woman  ad 

vanced  in  years  is  addressed  only  ^1  L>  ya  uinmi  *my  mother. 
Similarly  the  word  'iyo  darre  is  disliked  by  the  Moslem  as  a  desig- 
nation for  a  co-wife,  SvLs*.  gave  'neighbor'  being  used  in  preference  ; 
to  it  This  may  be  due,  as  Lagarde  has  suggested,*  to  the  fact  that 
'iyo  has  also  the  meaning  distressfulness,  annoyance,  and  thus  appears 
as  a  word  of  bad  omen .**    The  Arab  gives  to  the  serpent  which  so 

often  endangers  his  life  no  other  name  than  xLuo  cabiye  'girl.'  The  jj 
monkey,  t>ji*  qird,  whose  look  is  considered  ominous,  is  called  i| 
^(tXjuJI  es-sddan  'the  bringer  of  good  fortune.'  In  North  Morocco,  '" 
^Ij   7iar  is   never   used   for  fire    on  account  of  its  association  witli 

ivxg^  gehennam.  To  hell  is  most  circumspectly  given  the  name 
>.*£>.^l  ^54>iyf  el-wady  el-ahmar  'the  red  valley.'  And  as  to  the  devil, 
it  is  only  in  company  with  others,  in  order  to  show  his  courage, 
that  an  Arab  would  dare  to  say  ^lixvicJt  ^jjUb  aJUl  Allah  yal\in 
es-Shetan  'God  curse  Satan;'  when   alone  or  in   close  quarters  with 

him,  he  addresses  him  with  more  respect:  Lo  »jl  abu  murra  'Father 
of  Bitterness,'  which  corresponds  about  to  the  German  Grimmbarf, 

*  Mitiheilungen,  i,  Gottingen  1884,  p.  127.     Cf.  also  Semitica,  i,  Gott.  1878,  p.  23. 

**  'iyC  =  ri-CI  =  Uji,  =  Assyr.  ferrUii  (GGX,  25  Ap.  '83,  p.  96).  See  Driver,  JVofes 

on  the  Heb.  Text  of  the  Books  of  Samuel,  Oxford  1890,  pp.  7,  8;  Notes  on  Leviticus  in 

^\^t  Polychrome  BiHe^   1898,  p.  88,  11.  37flr.:  Delitzsch,  Assyr.  Handwdrterbuch,  p.  S75b. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  c 

is  then  the  customary  appellation  of  Satan.  An  Arab  avoids  giving 
to  his  child  the  name  n  Jo  bedr  'full  moon'  (the  symbol  of  decrease), 

but  he  very  often  calls  it  J^L;e  hilal  'new  moon/  the  symbol  of 
increase  and  good  fortune.'"'  If,  in  Damascus,  one  asks  after  an 
invalid  and  receives  the  answer  dLwL   *-Ia*o  v^^aIo  ^ayyib  yeslam  rasak 

'he  is  well,  may  thy  head  be  unharmed,'  this  means  icjLo  mat  'he  is 
dead/  A  dangerous  illness  is  called  an  act  of  grace.  In  Yaqut's 
Geographical  Lexicon  (vol.  3,  p.  129)  we  read:  "One  bitten  by  a 
snake  is  called  safe  for  the  sake  of  good  omen,"  and  in  an  Arabic 
account  of  a  certain  town  it  is  said:  "There  are  poisonous  scorpions 
there,  he  who  is  safe  from  them  is  incurable".** 

The  existence  of  this  feeling  among  the  Jews  also,  and  its  in- 
fluence in  the  liturgical  sphere  cannot  be  questioned.  Thus  we  read 
e.  g.  in  the  passage  above  referred  to,  Baba  Bathra  14^  concerning 
the  order  of  the  Prophets:  Q-^Dbtt  bfi^TG©  B''I2B«  yiDin^  D'^S^^ns  bO  "J-no 

ST'12-ii'a  D'^ip  }T'5?T»'^  '^"13^  #*#*«.  ntj:?  015©  n^yio'"  bsprn"^  n^tti^ 
n^'Q-i^i  s:nTn  rT^sio  a'^sb^i  "ji^s  x^'^nn  rr'S^c^b  n'^'aip'^b  bxpTrr^n 
n'^b'iD  n'^y^^i  xn^re  n^sion  i«2n-iin  jt'C^i  bstprn'^n  xsanin  n'^biD 
:xn^n:b  xn^nsi  «Dn-iinb  xsnn^n  i^Dtio  sn^ns.     The  order  of  the 

Prophets  is  Joshua  and  Judges,  Samuel  and  Kings,  Jeremiah  and 
Ezekiel,  Isaiah  and  the  Twelve  %***«•  But  was  not  Isaiah 
earlier  than  Jeremiah  and  Esekiel?  Because  Kings  ends  ivith  deso- 
lation, and  Jeremiah  is  all  desolation,  ivhile  Ezekiel  beginning  with 
desolation  ends  in  consolation,  and  Isaiah  is  all  consolation,  deso- 
lation is  joined  to  desolation  and  consolation  to  consolation."**^  For 
not  putting  Job  first  in  the  list  of  the  Hagiographa  —  a  position  to 
which  the  traditional  date  (the  age  of  Moses)  seemed  to  entitle  it  — 
it   is   deemed   sufficient   reason   that   we  fiever  begin  with  calamity. 

*  In  Old  High  German  a  name  of  happiest  augury  for  a  hero  was  Wolf-hraban 
Wolfram  ,  to  whom  Wotan's  favorites,  the  wolf  and  the  raven,  jointly  promised  victory. 
Similarly  no  animal's  name  but  the  wolf's  is  ever  compounded  with  gang,  Wolfgang  a 
hero  before  whom  goes  the  wolf  of  victory.  Servian  mothers  name  a  son  they  have 
longed  for  vuk  wolf':  then  the  witches  cannot  eat  him  up.  The  Greeks  and  Romans, 
likewise,  regarded  Avxiaxoq,  Lyciscus,  a  lucky  name.  Cf.  J.  Grimm,  Teut.  Myth., 
p.  1 140;  Lucae,  J^eussische  jfahrbiicher,  /^^,  564;  Jos.  Haltrich,  Klein.  Schrift.,  herausg. 
von  J.  W^olff,  W^ien  1885,  p.  291.  On  J^LjC  see  Lagarde,  Orienialia,  2,  Gott.  1880,  p.  19. 
**  See  J.  G.  Wetzstein,  ZDMG,  33,  p.  312  f. ;  Excursus  on  Ps.  69,  21  in  the  4*  ed. 
of  Delitzsch's  Commentary  \  Paul  Haupt  in  the  Johns  Hopkins  Contributions  to  Assy- 
riology  and  Comparative  Semitic  Philology,  3,  p.  577,  note.  Comp.  also  T.  K.  Abbott, 
Essays  chiefly  on  the  Original  Texts  of  the  Old  and  NeT.v  Testaments,  London  1891, 
p.  47  f. ;  Stade,  Akad.  Reden  und  Abhandl.,  Giessen   1899,  p.  226,  n.  i. 

***  In  some  manuscripts  and  in  the  Masorah  Ochlah  w'Ochlah  Isaiah  follows  Ezekiel; 
cf.  Lagarde,  Symmicta  i,  Gott.  1877,  p.  142;  Cornill,  Einl.\  p.  172;  W.  Robertson 
Smith,   The  Old  Test,  in  the  Jeivish   Church"^,  New  York  1892,  p.  151,  note. 


fT  K.  J.  Grimm. 

But  is   not  Ruth   calamity?     It  is   calamity   with  a  good  end  to  it, 

n''nnK  rr^b.  Jer.  Megillah  3.  8  (fol.  74b)  we  have  the  rule,  quoted 
by  R.  Jose  b.  R.  Bun,  that,  in  the  reading  of  the  Law,  each  reader 
should  begin  and  end  his  portion  with  propitious  words:  nbl5?n  bs 
:3^t2  "^aia  d'^'^DTQI  211:  "imn  nniS  mini  mnpb*  A  commentary  on 
this  passage  (rn5?n  1i"lp,  ed.  Shitom.  fol  26*)  remarks  "just  as  we 
find  that  the  prophets  concluded  their  oracles  with  propitious  words".** 
The  rule  applied  also  to  the  reading  from  the  Prophets.  Among  the 
manuscripts  recently  brought  from  Egypt  to  the  Bodleian,  we  find 
one  {Cat.  Neiibauer  d.  42)  which  gives  the  whole  portion  of  the 
Haftarahs,  always  adding  a  verse  containing  good  tidings,  even  when 
the  preceding  verses  would  seem  to  render  this  unnecessary  on 
account  of  its  favorable  subject-matter.  Thus  e.  g.  Micah  6,  8  is 
joined  to  Micah  5,  7—13  which  forms  the  haftarah  to  Gen.  27,  28.*** 


References  to  Euphemistic  Liturgical  Appendixes  in  the  Old  Testament. 

The  occurrence  of  euphemistic  liturgical  appendixes  in  the  Old 
Testament  has  rarely  been  noticed. 

After  Rosenmiillerf  had  pointed  out  that  the  closing  verses  of 
Pss.  14(53);  25;  34  were  later  liturgical  additions,  Sommerff  recognized 
the  underlying  principle  of  euphemism  in  Ps.  34,  23:ff-{-  "the  verse", 
he  says,  "is  merely  an  antithetic  repetition  of  the  preceding  v.  22, 
added  to  give  the  Psalm  a  milder  and  more  calming  conclusion." 

In  his  Beitrdge  sur  Jesaiakritik,  Gottingen  1890,  p.  190,  F.  Giese- 
brecht  has  incidentally  advanced  the  suggestion  that  the  fear  with 
which  the  Jews  regarded  the  word  of  God  and  its  possible  evil  effects 
on  themselves  may  have  led  to  the  insertion  of  words  of  comfort 
into  oracles  containing  JHVH's  threat  against  His  people. 

Wellhausen*t  has  observed  that  Amos  9,  8 — 15  has  been  sub- 
stituted by  a  Jew  of  a  later  time  for  the  original  close  of  the  Book 
weil  der  ihm  zu  hart  in  die  Ohren  gellte. 


*  Cf.  Maimonides,  Hilcoth   Tefkillah,  13,  5 ;   Vitringa,  De  Synagoga    Vetere  Libri 
tres,  Leucopetra  1726,  p.  968. 

**  I  am  indebted  for  this  reference  to  Prof  George  Y.  Moore. 
***  See  A.  Biichler,  Jewish  Quarterly  Review,  6  (1894),  pp.  15,  46,  note,  49. 

t  Schol.  in  Ps.  25,  22:  Mihi  hie  versus  videtur  additus  esse  tunc,  cum  hie  Psalmus 

Usui  publico  destinareiur Quod  ipsum  factum  esse  vid emus  in  Psalnio  XIV 

atque  LXXX  et  videbimus  in  Psalmo  XXXIV. 
ft  Biblische  Abhandlungen,  Bonn  1846,  p.  162. 
ttt  See  below,  p.  8f. 
*-\  Die  Klein.  Proph.,  1892,  p.  94;  3d  ed.,  1898,  p.  96. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  y 

Baethgen*  sees  an  application  of  the  principle  in  Ps.  34,  23. 

R.  Smend**  remarks  that  Xhe  prophetae  posterio}'es  have  not  come 
down  to  us  in  their  original  form  but  as  adapted  to  the  minds  of  the 
Jewish  readers  and  especially  for  use  in  the  liturgy.  They  endeav- 
ored to  generalize  and  soften  the  effect  of  the  prophetic  denun- 
ciations, removing  the  sting  as  far  as  possible  and  adding  consoling 
promises  wherever  they  were  found  wanting.  He  points  to  Amos 
9,  8ff.;  Mic.  6,  /fif.;  Jer.  4,  27;  5,  10.  18;  16,  14.  15. 

Dr.  D.  G.  Stevens  in  his  Critical  Co^mnentary  on  the  Songs  of  the 
Return***  based  on  the  interpretation  given  in  the  Oriental  Seminary 
of  the  Johns  Hopkins  University,  remarks  (p.  171)  that  the  formula 
of  the  priestly  benediction  We  bless  you  in  the  name  of  JHVH  has 
been  appended  to  Ps.  129  in  order  to  turn  the  thought  of  the 
worshipper  away  from  the  untimely  fate  of  the  haters  of  Zion  who 
wither  like  grass  on  the  housetops  (expressed  in  the  preceding  stanza) 
to  the  happiness  of  Israel  rejoicing  in  JHVH's  blessing. 

Canon  Cheyne  has  indicated  in  several  of  his  works f  that  the 
post-Exilic  editors  loved  to  mitigate  threatenings  by  promise. 

B.  Jacob  ff  points  out  that  at  the  close  of  a  number  of  Psalms 
liturgical  concluding  formulas  of  a  Messianic  character  have  been 
added.     He  calls  these  additions  Schlusssegen-Haftaroth. 

In  the  Polychrome  Bible  such  passages  are  printed  in  the  Hebrew 
Edition  in  red,  in  the  English  Translation  in  italics,  to  indicate  their 
liturgical  character. 

While  there  have  thus  been  some  occasional  allusions  to-  the 
principle,  no  systematic  investigation,  so  far  as  is  known  to  the  writer, 
has  been  made. 

In  the  following  discussion  the  material  has  been  arranged  under 
the  following  heads: 

I.  Euphemistic  Liturgical  Appendixes  in  the  Psalms. 
II.  Euphemistic  Liturgical  Appendixes  in  the  Prophets. 

A.  Euphemistic  Additions  to  Prophetic  Sections. 

B.  Euphemistic  Conclusions  to  Prophetic  Books. 

The  term  liturgical  has  been  employed  in  this  investigation  not 
in  the  sense  of  actually  forming  a  fixed  part  in  a  prescribed  liturgy, 

*  Die  Psalinen  iibersetzt  und  erklart,  Gottingen  1892,  p.  97;    2d  ed.,   1897,  p.  95- 
Cf.  also  Reuss,  Das  AT  iibersetzt,  Braunschweig  1893,  5)  P-  '"O- 
**  Alttest.  Relig.^,  p.  183,  n.   i;   2d  ed.,  p.  200,  n.  i. 
***  Hebraica,  11  (Oct.   1894,  Jan.   1895)  Chicago  1896. 
t  Introd.   to  the  Book  0/  Isaiah,  London  1895,  pp.  XIX,   XXIII;     The  Book  of 
Isaiah  in  the  Polychrome  Bible,  p.  145,  1.  42. 
•;•■;■  ZAT,  16  (1896),  pp.  151  ff. 


o  •  K.  J.   Grimm. 

but  rather  in  the  broader  signification  of  being  prepared  for,  or  per- 
taining to,  worship  or  religious  ceremonies  in  general  (see  the  Century 
Dictionary  s.  v.  liturgical  (2).  Thus  e.  g.  when  Canon  Chej^ne  in  his 
translation  of  Isaiak  in  the  Polychrome  Bible  calls  Is.  38,  20  a  litur- 
gical appendix,  and  speaks  of  Is.  63,  7  fif.  as  a  liturgical  compo.sition 
and  of.  Is.  26,  2—9  as  a  liturgical  work,  he  uses  the  word  in  this 
wider  meaning.  He  certainly  does  not  intend  to  imply  that  these 
sections  were  actualh'  used  in  the  services,  forming  stated  pericopes."-' 
The  systematic  reading  of  prophetic  lessons  seems  not  to  have  been 
customary  before  the  Christian  era.  The  present  annual  cycle  of 
the  Haftarahs  is  of  Bab}lonian  origin.  The  earlier  Palestinian  system 
was  a  triennial  cycle  corresponding  to  the  triennial  cycle  of  lessons 
from  the  Pentateuch.** 


I.  Euphemistic  Liturgical  Appendixes  in  The  Psalms. 

(i)  Ps.  34,  V.  23. 

As  a  clear  instance  of  a  euphemistic  appendix  Psalm  34,  23  can 
be  cited.     Psalm  34  is  an  alphabetical  Psalm,  but  the  Pi  verse 

Misfortune  will  slay  the  wicked, 

And  the  haters  of  the  7'ighteous  will  be  condemned. 

is  followed  by  another  verse  which  does   not  belong  to  the  alpha- 
betical arrangement:  "T^lii?  ©S3  Mln"^  fTTS 

JHVH  redeems  the  lives  of  His  Servants, 

Whosoever  takes  refuge  with  Him  ivill  not  be  condemned. 

Now  it  is  difficult  to  see  what  could  have  induced  the  poet  to 
add  another  5  stanza  after  the  alphabet  had  been  exhausted.  The 
explanation,  still  offered  by  Konig  in  his  Lehrgebdude  i  §  8,  e,  p.  n, 
that  the  two  £1  jverses  represent  the  difference  of  pronunciation 
between  B  and  t>  is  untenable.  Jerome  in  his  Commentary  on 
Daniel  (11,  45)  remarks:  Notandum  autem  quod  P  liter  am  Hebraeus 

*  Cf.  also  Smend's  remark  quoted  above,  p.   7. 
**  On  the  systematic  reading  from  the  Prophets  in  the  Synagogue  services  compare 
Wddeboer,  Die  Entstehung  des  alttest.  Kanons,  1891,  pp.  85,  115;  Ryle,   Canon  of  the 
a  T.  p.  116  f.;  Zunz,  Gottesdienstl.  Vortr.  der  Juden^  1892,  p.  6  t. ;   A.  Biichler,   Jewish 
Quart.  Rev.,  6  (1893),  pp.  i  ff.;  (also  8,  528). 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  q 

servio  Jion  habeat  sed  pro  ipsa  utatur  Phe  cuius  inni  Graeciaii  (p 
sonata  His  Jewish  teachers  in  Palestine,  therefore,  still  pronounced, 
in  the  fourth  century,  the  S  throughout  as  a  spirant,  and  conse- 
quently did  not  know  as  yet  the  difference  between  &  and  s.  Jerome 
notes  only  one  exception:  the  word  i:iBi5,  Dan.  11,45,  which  he 
transcribes  Apedno  with  the  comment,  "in  isto  tanUivi  loco  apud 
Hebraeos  scribatur  quidem  Phe  sed  legatur  Pe."  That  the  /  sound 
in  the  word  lllSX  was  not  B  with  dagesh  lene  is  shown  in  a  passage 
of  Sa'adya's  Commentary  on  the  Sefe7'  Jesit'ah^'^  where  it  is  stated 
that  the  pronunciation  of  the  B  in  13"£K  lies  between  the  pronun- 
ciation of  1  and  the  B  with  dagesh  lene.***  We  are  thus  informed 
from  two  different  sides  that  the  pronunciation  of  the  B  in  inBi< 
formed  an  exception.  Otherwise,  in  the  fourth  century  at  least,  the 
B  was  pronounced  throughout  as  a  spirantf  This  pronunciation  is 
further  attested  by  the  Septuagint,  which  almost  invariably  transcribes 
B  by  (jp,  e.  g.  ^aQaco,  ^Hvetg  etc.ff 

There  is,  therefore,  no  warrant  for  the  conjecture  that  the  occur- 
rence of  two  B  verses  in  an  alphabetical  Psalm  represents  a  double 
pronunciation  of  the  B.  Nor  can  it  be  supposed  that  we  have  here 
an  attempt  at  giving  a  special  representation  of  the  literae  finales. 
At  the  time  when  the  Psalm  was  composed  the  final  letters  were 
not  yet  in  use.tff 

Lagarde,  in  a  letter  to  the  London  Academy*-)-  points  to  the 
alphabetical  hymns  in  the  prayerbook  of  the  Jews,  where  the  name 
of  the  author  is  invariably  expressed  in  the  verses  following  the  end 
of  the  alphabet,**!  as  probably  offering  a  solution  of  the  difficulty. 

*  op/>.  ed.  Vallarsi,  editio  altera,  Venetiis  MDCCLXVIII,  5,  723,  724. 
**  On  the  Se/er  yezirak  see  Ziniz,  Gottesdienstl.  Vorir."^,  p.  175;  Delitzsch,  Physio- 
logie  und  Musik,  Leipzig  1868,  p.  10  f.  Isidor  Kalisch,  Sepher  Vezira/i,  New  York  1877; 
Phil.  Bloch  in  Winter-Wiinsche,  Die  yUd.  Litt.  sett  dem  Abschluss  d.  Kanon,  3,  pp.  240  ff. 
***  Cf.  J.  Derenbourg,  yournal  Asiatique,  16  (1870),  p,  514.  131SX  is,  of  course,  a 
loanword.  Cf.  ZDMG,  29,  433;  39,  48;  Lagarde,  Mitth.,  i,  224;  Persische  Studien,  Gott. 
1884,  p.  71 ;  FrJinkel,  Fremdworter  tin  Arabischen,  Leiden  1886,  p.  27.  It  has  passed  into 
the  Semitic  languages  (Ar.  .  Jcs  >  Aram.  IJ|^])  from  the  Persian.  See  also  Bezold, 
Achdmetiiden-lnschri/tett,  p.  45,  Xo.  XVII,  1.  8. 

t  Cf.  Gratz,  Monatsschrift  fur  Gesch.  u.  IViss.  d.  Jud.,  30,  p.  511  f. ;  Siegfried, 
Die  Aussprache  des  Hebr.  bci  Hieron.,  ZAT,  4,  p.  63. 

"JT  For  exceptions  see  Z.  P'rankel,    Vorstudien  zn  d.  Sept.,   1841,  p.  112. 
-f-ff  See  the  table  of  Semitic  Characters  by  J.  Euting  in  Gust.  Bickell's  Outlines  of 
Hebr.   Grammar,  transl.  by  S.  I.  Curtiss,  Jr.,   1877  and  in  Zimmern's    Vergl.    Graniin.  d. 
sem.  Spy.,   1898.     Compare   also  L.  Blau,   Zur  Einl.  in  d.  hi.  Schrift,   Budapest  1894, 
[).  100  f.;  Chwolson,   Corp.  Inscript.  Hebr.  p.  68;  also  pp.  408 — 410. 

*f  Dated  Gottingen,  Dec.  6,  1871,  appeared  i  Jan.  1872;   reprinted  in  Symniicta  x 
p.  107;  cf.  ibid.  p.  120. 

**f  Cf.  Zunz,  Die  synagbg.  Poesie  d.  Mittelalters,  Berl.   1855,  p.  104  f. 


jQ  K.  J.  Grimm. 

He  believes  that  the  name  of  the  Psalmist,  Phaidaias,  is  marked  by 
the  acrostic  of  v,  23.  Lagarde  is  followed  by  Techen,  Rahlfs,  and 
Duhm  *  This  view  is  ingenious;  see,  however,  against  it  Georg  Beer, 
Individual  und  Gemeindepsalmen,  Marburg  1894,  p.  30;  Cheyne,  The 
Book  of  Psalms,  London  1888,  p.  71;  The  Origin  a?id  Religious  Ideas 
of  the  Psalter,  London  1891,  p.  248;  B.  Jacob,  Beitr.  zu  einer  Einl. 
in  d.  Psalmen,  ZAT,  16,  p.  153,  n.  i. 

Kennicott,**  reading  msi,  believes  the  verse  to  have  been  trans- 
posed from  its  original  place  after  v.  5,  where  the  1  verse  is  wanting. 
Driver  ***  holds  that  it  originally  stood  after  the  inverse,  giving  a  subject 
for  cried  in  v.  18.  It  ought,  however,  to  be  noticed  that  v.  23,  as  is 
shown  by  its  very  wording,  is  evidently  intended  to  form  a  strong 
contrast  to  the  preceding  v.  22.  It  is,  in  fact,  a  mere  antithetic 
repetition  adding  to  the  poem  no  new  thought  whatever.  It  is, 
therefore,  difficult  to  escape  the  conclusion  that  v.  23  did  originally 
not  form  part  of  the  Psalm,  but  is  a  later  addition.f  To  end  the 
Psalm  with  the  words  the  haters  of  the  righteous  will  be  condemned, 
was  felt  to  be  of  evil  omen. 

(2)  Ps.  19,  V.  15. 

A  case  resembling  Eccl.  12,  14  is  met  with  in  Ps.  19,  vv.  14.  15. 
Here    the    last    but   one   verse   ends    with   the    ominous    expression 

:nn  ^tiviz  >r\yi'\  nrr^it  tit 

Also  from  the  arrogant  protect  Thy  servant,   that  they  rule  me  not. 
Then  shall  I  be  blameless  and  free  from  gross  transgression. 

This  verse  is  followed  by  the  liturgical  formula: 

:'^b«i5ti  'i-i^s  rjirri  T-^DBb 

May  the  words  of  my  mouth  and  the  meditation  of  my  heart  be  accep- 
O  JHVH,  my  Rock  and  Deliverer!  {table  to   Thee, 

Budde,  in  his  reviewff  of  Wellhausen's  Critical  Edition  of  the  Hebrew 
Text  of  the  Book  of  Psalms  in  the  Polychrome  Bible,  has  recognized  that 

*  L.  Techen,  Zwei  Gdttinger  Machzorhandschriften,  1884,  p.  10;  Gdtt.  Gel.  Anz. 
1894,  p.  226;  A.  Rahlfs  1J3>  und  13S  in  den  Psalmen,  Gott.  1892,  p.  41;  B.  Duhm,  Die 
Psalmen,  1899,  p.  79. 

**  Remarks  on  Select  Passages  of  the  OT,  Oxford  1787,  p.  187. 
***  Intr.  to  the  OT^,  p.  368  n.  *. 

t  So  also  B.  Jacob,  ZAT,  16,  p.  153. 
tt  Theol.  Lit.-Zeit.,  1896,  cols.  561  f.   • 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  j  i 

the  verse  forms  a  later  appendix,  without,  however,  specifying  its 
character.  In  the  English  edition  of  the  Polychi'ome  Bible,  Wellhausen 
regards  it  as  "a  liturgical  concluding  verse"  not  forming  part  of  the 
original  poem.  Note  especially  the  difference  of  metre  between  v,  1 5 
and  the  preceding  vv.  7 — 14.  The  addition  appears  to  have  been  made 
in  order  that  the  Psalm  may  not  end  with  the  words  of  evil  import 
ai  5'©B,  but  rather  with  the  comforting  expression  ''bsi3i"i  ^^1  HIST'. 


(3)  Ps.  27,  V.  14. 

An  application  of  the  same  principle  may  be  observed  in  Ps.  27 
where  the  last  but  one  verse  reads: 

a^'^n  f-ii^n  r\^r\'^  nan  m«-ib  ''n:tt»n  *xbib 

Did  I  not  trust  to  etijoy  the  goodness  of  JHVHin  the  iand  of  the  living  — .' 

The  apodosis  has  been  omitted,  and,  to  correct  the  sad  im- 
pression made  on  the  congregation,  the  encouraging  words  of  v.  14 
which,  as  Justus  Olshausen**  has  rightly  remarked,  are  distinctly  to 
be  recognized  as  ejcL^covrj(iarc(.  {^'sondern  sich  als  Epiphonevi  gdnzlich 
ab")  were  added:  nirT"  bs5  r\yp 

tnin''  bs  nipi 

Hope  in  JHVH! 

Be  strong,  keep  thy  heart  steadfast! 

Yea,  hope  thou  in  JHVH! 

(4)  Ps.  31,  v.  25. 

Dsanb  ^xjs'^i  iprn 
:nin''b  d'^bn'^^n  bD 

Be  strong,  and  keep  your  heart  steadfast, 
All  ye  who  are  zvaiting  for  JHVH! 


*  The  Masorites  have  marked  xbib  by  the  puncta  extraordinaria  as  a  delendum. 
It  is,  however,  supported  by  %  and  ®  {eavty  =  lb).  Cf.  Swete,  Introduction  to  the 
OT  in  Greek,  Cambridge  1900,  p.  444.  Gratz  [Emend,  in  Plerosque  Sacr.  Script. 
Vet.  Test.  Libros ,  2,  Breslau  1893,  p.  29),  proposes  to  read:  xb  *h,  construing 
Tiraxn  xb  (13):  'h  G52n  irr^S'^'l,  but  without  reason.  Similarly  T.  K.  Abbott  {Essays 
chiefly  on  the  Original  Texts  of  the  Old  and  New  Testaments.,  London  1891,  p.  24),  reads 
Xb  /  did  not  believe.  Kaulen  [Einl.  in  d.  hi.  Schri/t^,  Freiburg  i.  B.  1 892,  2,  p.  312, 
§  308)  omits  it  on  the  basis  of  (5(?)  and  S.  The  verse  is  to  be  explained  per  aposio- 
pesin.  So  Hitzig,  Hupfeld-Nowack,  F.  W.  Schultz,  Delitzsch,  Baethgen,  Reuss,  Duhm. 
**  Die  Fsalvien  erkldrt  von  Just.  Olshausen,  Leipz.  1853,  p.  137.  So  also  B.  Jacob, 
/.  s.  c. ;  Duhm,  Psalmen,  p.  84. 

3  R  A  R^ 


.2  K.  J.  Grimm. 

The  Psalm  is  a  prayer  for  deliverance  from  distress.  The  poet 
describes  how  his  body  and  soul  are  worn  out  with  grief  (vv.  lo.  ii). 
His  neighbors  deride  him,  and  his  acquaintances  flee  before  him  in 
terror.  He  is  forgotten  by  his  friends,  whilst  his  foes  press  hard 
upon  him  conspiring  against  his  life  (vv.  12.  13).  But  he  trusts  in 
JHVH  (vv.  3.  4.  14),  in  whose  hand  his  fortune  lies  (v.  15).  For  God 
is  helpful  towards  His  pious  ones  (v.  20).  This  confidence  gives  him 
the  assurance  that  JHVH  will  hear  his  prayer,  rescue  him,  and  ruin 
his  foes  as  He  has  done  in  the  past.  And  so  he  can  admonish  all 
pious  ones  to  the  same  confidence  and  love  for  JHVH: 

Love  JHVH,  all  ye  His  trusty  ones! 

yHVH  keeps  faith* 

And  requites  abundantly  him  who  acts  haughtily. 

This  seems  to  have  been  the  original  conclusion  of  the  Psalm.** 
The  verse  following  simply  repeats  the  sense  of  v.  24,  and  occurs 
again,  almost  literally,  as  the  anti-ominous  epiphonema  of  Ps.  27 
(Nr.  3).  It  seems  to  have  been  added  in  order  that  the  final  utter- 
ance of  the  worshipper  may  conclude  with  more  auspicious  words 
than  V.  24*=:  WSS  n;»y  ntT'  b5?  Db«)3l. 

(5)  Ps.  2,  V.  I2<=. 

Happy  all  they  ivho  in  Hivi  put  their  trust! 

This  verse  disturbs  the  parallelism,  nor  is  it  required  by  the 
context.***  The  more  natural,  and  at  the  same  time  more  impressive, 
conclusion  seems  to  be  vv.  10 — 12'',  an  admonition  to  the  kings  and 
rulers  of  the  earth  who  conspire  against  JHVH  and  His  anointed,! 
(v.  2)  to  serve  JHVH,  as  the  great  and  awful  day  of  JHVH  is  at  hand: 

*  So  (5:  uXt]d-eiag  sxCf^xel  KvQiog-  2,  3,  Hengstenberg,  Hitzig,  Riehm,  Delitzsch, 
Duhm.  —  g;,  'A,  Jer.,  A.  V.,  Halevy  [Revue  Se'mit.,  3,  36),  translate  ft'^SIiax  as  concretum 
=  fideles  'the  faithful.'     Duhm  {Psalmen,  p.  93),  supplies  I'^artX^. 

**  So  also  B.  Jacob,  /.  s.  c.  ***  So  also  Sommer,  Bibl.  Abhandl.,  p.  117. 

t  On  ni\Ua  see  Lagarde,  Psalt.  Copt.,  VII;  Semitica,  i,  50;  Symmicta,  2,  92;  Uber- 
sicht  uber  die  im  Aram.,  Arab.  u.  Hebr.  ubliche  Bildimg  d.  Nomina,  Gott.  1889, 
pp.  90—109;  Register  u.  Nachtriige,  pp.  62—65;  Mitth.,  4,  p.  389;  Deutsche  Schriften, 
Gott.  1892,  pp.  53,  95,  128.  On  Messianic  Psalms  cf.  D.  G.  Stevens  in  the  Johns 
Hopkins  University  Circulars,  No.  106  (June  1893),  p.  108 b.  See  also  Stade,  Akad. 
Reden  und  Abhandl.,  Giessen  1899,  pp.  39  ff. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  I  ^ 

Be  wary,  therefore,  ye  kings! 

Ye  rulers  of  earth  be  advised! 

Wait  ye  on  JHVH  with  fear, 

*  with  trembling! 

**  lest  He  be  angry ,  and  ruin  seize  you! 

For  His  anger  is  easily  kindled. 

The  same  feeling  which  shrunk  from  concluding  Lamentations 
with  the  thought  of  JHVH's  wrath  prompted  here  the  addition  of 
the  verse  which  forms  the  present  conclusion  of  the  Psalm,  bs  ''ItJS 
13  "^Din,  thus  making  it  suitable  for  liturgical  use. 


(6)  Ps.  3,  V.  9. 

V.  8  forms  the  proper  conclusion  of  Ps.  3.***  The  psalmist  breaks 
out  in  lament  over  the  multitude  of  his  foes.  His  position  is  so  des- 
perate that,  even  among  his  friends  and  followers,  there  are  some 


*  M  ■lb*'51  rejoice,  ®  ayaXXiaa^B  avKy;  so  A.  V.,  Hengst.,  Hupf.,  Del.,  Kautzsch, 
Baethgen,  a/.  "Negue  S  {Marc.  14,  44  =  XQaxt)oaxs  avzdv)  neque  H  (ibjt  =  S  Matth. 
S,  4.^  =  TiQOaevx^oS-e)  qua  ratione  ad'^'^'y  exprimendi peri'enerunt  intellego".  Lagarde, 
Novae  Psalt.  Graeci  Edit.  Specimen,  Gott.  18S7,  p.  23.  Ewald,  Hitzig,  Cheyne  =  l^'^H 
shake.     But  shake  with  trembling  is  tautological. 

**  The  Masoretic  "^3  IplCa  is  usually  translated,  with  S,  Ibn  Ezra,  Santes  Pagnini 
of  Lucca,  kiss  the  Son  I  Son  in  Hebrew,  however,  is  1^,  not  "13  which  is  Aramaic. 
And  how  shall  we  explain  the  absence  of  the  article?  Moreover,  as  Briggs  [Mess. 
Proph.,  N.  Y.  1886,  p.  136),  and  Wellhausen  {Critical  Notes  on  the  Psalms  in  the 
Polychrome  Bible,  p.  76),  have  observed,  in  w.  11  and  12  only  JHVH  is  mentioned, 
and  the  following  context  would  more  naturally  be  referred  to  Him.*  The  supposition, 
therefore,  of  Heiligstadt  {Die  Psalm.,  Halle  1876),  Delitzsch,  and  Baethgen  that  "13 
has  been  written  to  avoid  the  cacophony  "|S  "p  does  not  commend  itself.  The  text  is 
corrupt.  *4  translates  x«r«9ptA^<Tarf  ix}.ixxviiq\  S,  TtQoaxvvt'jaare  xad^dQoiq,  Jer.  {Psalt. 
iuxta  Hebr.  ed.  Lagarde,  p.  5)  adorate  pure,  taking  "i2  as  an  adverb.  So  also 
Sa'adya,  Paulus  [Philol.  Clavis  iiber  die  Psalm."^,  Heidelberg  1815,  p.  14),  Bruston  {£>u 
texte  primitive  des  Psaumes,  Paris  1873,  p.  76),  Briggs,  Kirkpatrick.  But  the  existence 
of  "\2  as  an  adverb  cannot  be  shown.  Nothing  is  gained  by  changing,  with  Hupfeld 
and  others,  13  into  12.  13  ip^3  is  not  Hebrew.  (B  has  dQa^aad^e  TtaiSeiag,  (£ 
S<5B^1i<  lb'^3p,  3  apprehendite  disciplinam.  Lagarde  {Nov.  Psalt.  Graeci  Edit.  Specimen, 
p.  24)  emends  inblis  1pu:3  ''nisi  forte  T^nftia  vel  I'^niOlia  pre/eras.''  Cf.  also  Techen, 
Gott.  Gel.  Anz.  1894,  p.  226.  Gratz  proposes  to  read  "^01133  Ipitnn  [Emend.  2,  27), 
and  Cheyne,  following  Briill  [Jahrb.  f.  Ji'id.  Gesch.  u.  Lit.,  1885,  p.  67),  suggests 
1*^3B  1tt5p3.  Duhm,  following  Marti,  thinks  13  may  be  abbreviation  for  inlS">3,  and 
mS"i3  IpTL'J  a  marginal  gloss  to  ni5"'i3  lb*i5.  I*"or  lb*'5  he  proposes  to  read  IMUJI  and 
bow  down  (Is.  51,  23).  J.  D.  Prince  in  the  Journal  of  Biblical  Literature,  vol.  19  (Boston 
1900),  p.  3  reads  fTljJIS  lb  1pU331,  and  cleave  to  him  with  trembling,  omitting  "^5  and 
"3  as  dittograms.  See  also  Loisy,  Hist.  crit.  du  texte  de  FAT.,  1892,  p.  235. 
***  So  also  B.  Jacob,  ZAT,  16,  152;  Budde,   Theol.  Lit.-Zeit.,  1896,  col.   561. 


J  .  K.  J.  Grimm. 

who  reckon  him  as  forsaken  by  God.  But  he  remembers  that  JHVH 
is  his  protector  and  sustainer.  What  need  he  fear!  And  he  calls 
upon  JHVH  for  help: 

Arise,  0  JHVH'.  help  me,  my  God! , 

Thou  shatterest  the  jaws  of  all  who  ai'e  foes  to  me. 

Thou  breakest  the  teeth  of  the  wicked. 

This  might  have  left  a  painful  impression  on  the  mind  of  the 
worshipper,  especially  as  perhaps  the  conscience  of  many  of  them 
was  not  so  clear  as  to  make  an  application  to  themselves  entirely 
out  of  the  question.  To  counteract  it  the  following-  verse  9,  which 
apparently  has  no  connection  with  the  idea  of  the  poem,  seems  to 
have  been  added: 

Victory  belongs  unto  JHVH. 
Bestow  on   Thy  people  Thy  blessing! 


(7)  Ps.  104,  v.  35c. 
For  the  same  reason,  it  appears,  the  opening  words  of  Ps.  104: 

Bless  JHVH,  0  my  soul! 

have  been  repeated  at  the  close  of  the  Psalm.  The  liturgical  character 
of  the  formula  is  unmistakable.**  Without  it  the  Psalm  would  have 
closed  with  the  threatening  words: 

Let  sinners  vanish  from  the  earth, 
And  no  wicked  be  therein  any  more! 


*  Lagarde  {Nov.  Psalt.   Graeci  Edit.  Spec,  p.  28),  and  Kaulen  (£'/«/.3,  2,  p.  312), 
following  a  and  %  (2:?),  read  d^n^  ^5>  or  OrT^hb  h^-  ©  //«r«/ft>g  =  dSnb. 

**  The   formula   occurs  again  at   the  beginning   and  end  of  Ps.  103.     There  also  it 
appears  to  be  out  of  place. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  I  c 

(8)  Ps.  7,  V.  1 8. 

I  o-ive  thanks  to  JhVH  accordmg  to  His  righteousness, 
And  sing  praises  to  the  Name  of  JHVH,  the  Highest. 

This  verse  stands  apart  from  the  body  of  the  poem  (so  also 
Olshausen,  Budde,  Wellhausen),  and  is  best  explained  as  a  liturgical 
appendix,   added   so   as    not   to    close   with   the    curse  contained  in 

V.  i;:  i»K-a  ibtt5?  iittJ'' 

On  his  oivn  head  his  mischief  returns, 
On  his  owti  crown  his  outrage  recoils. 

(9)  Ps.  13,  V.  6, 

The  psalmist  oppressed  by  his  enemies  feels  himself  forsaken 
by  JHVH.  In  the  anguish  of  his  heart,  he  asks  how  long  this  state 
of  suffering  is  to  last.  He  fervently  begs  JHVH  to  hear  him  and 
to  preserve  him  from  death,  lest  my  foe  may  then  say:  I  have  mastered 
him,  and  mine  oppressors  extdt  because  I  am,  tottering.  Now  this 
prayer  for  help,  born  out  of  deep  anguish,  suddenly  gives  way  to 
exultation  and  thanksgiving  for  the  favor  which  JHVH  has  shown 
towards  him  (v.  6):  "^innua  Tionn  "^SXI 

/  trust  in  Thy  loving-kindness; 

Let  my  heart  exult  because  of  Thy  help. 

I  will  sing  praises  to  JHVH  because  He  has  favored  me. 

This  seems  strange.  Formally  also  the  verse  stands  apart  from 
the  rest  of  the  Psalm,  and  can  hardly  be  regarded  as  a  strophe  by 
itself,  whilst  vv.  2.  3  stand  in  parallelism  to  vv.  4.  5.  The  verse  may 
have  arisen  from  the  unwillingness  to  end  the  Psalm  in  the  Temple- 
service  without  a  gleam  of  hope.  This  conjecture  seems  further  to 
be  confirmed  by  the  fact  that  ®  has  the  verse  in  an  enlarged  form, 
Tidi  ipaXm  Tw  ovofiaTt  KvQiov  rov  vrpiotov  being  taken  from  the 
appendix  Ps.  7,  v.  18  (cf.  above.  No.  8). 


*  Hitzig  {Die  Psalmen,  1863,  in  loc),  and  G.  Hoffmann  {Vber  einige  ph'dniz.  In- 
schri/ten,  Abh.  d.  Konigl.  Ges.  d.  Wiss.  z.  Gott.,  36,  48  ff.)  construe  •jl'i^S  with  t3W,  but 
it    seems    better    to    refer    it,    with    Nestle    [Marginalien    u.    Matertalien,    Tiib.    1893, 

pp.  32—34),  to  'n^r\\ 


jg  K.  J.  Grimm. 

(lo)  Ps.  14  (53),  V.  7. 

y^^,  ^  out  of  Zion  would  only  come  Israel's  help, 
Through  JHVH's  turning  the  captivity  of  His  people! 
Then  would  Jacob  exult,  yea  Israel  rejoice. 

The  tristich  has  no  organic  connection  with  the  Psalm,  as  has 
been  felt  by  Koster,  Olshausen,  Cheyne,  Delitzsch,  Budde,  Grimme, 
and  Duhm.f  None  of  them,  however,  offer  any  explanation  for  the 
epiphonema.    It  seems  to  be  due  to  the  desire  to  avoid  concluding 

*  Ps.  53  reads  niSUJ*^. 
**  Ps.  53  reads  Q'^nbN.  The  name  of  God  occurs  seven  times  in  this  Psalm.  Puit 
while  in  the  form  in  which  we  read  it  as  Ps.  14,  the  tetragrammaton  is  used  four  times, 
fiiiTl^X  is  substituted  for  it  in  the  recension  of  Ps.  53.  This  Elohistic  phraseology  is 
certainly  not  due  to  the  author  of  the  Psalm,  but  to  an  editor.  Similarly  Ps.  70  is  the 
Elohistic  redaction  of  Ps.  40,  14 — l8c.  The  change  has  been  made  three  times.  Instead 
of  '^n^X,  V.  18,  we  should  read  nini  (Ewald).  In  Ps.  45,  v.  7  fi^il^it  has  been  sub- 
stituted for  n'^lri'i,  which  a  subsequent  reviser  mistook  for  rtlJl*'.  Readings  like  Q'^flbx 
-inlsx  God,  my  God  instead  of  "^nlsit  mri'i  JHVH,  my  God  43,  4,  l^'rhTA  Q'^ribx 
45,  8,  ''bx  d^nbx  63,  2,  IS'^nbx  ninlsit  67,  7,  ^Jfiia'^  "^ribx  ta^ribx  68,  9,  can  hardly  be 
defended  as  coming  from  the  authors.  The  same  is  true  of  MSSS  Cilbi^  80,  5.  8. 
15.  20.  Cf.  59,6;  84,9.  This  preference  for  the  appellation  Q^n^X  instead  of  iTlITi 
is  a  distinguishing  feature  of  the  Second  and  Third  Books  of  the  Psalter.  Cf.  Delitzsch, 
Symbolae  ad  Psahnos  illustrandos  isagogicae,  Lipsiae  1846,  I,  pp.  I  ff.,  10.  Lagarde, 
Orientalia,  2,  Gott.  1880,  p.  13  f.;  Symmicta  r,  pp.  55,  117;  Mitth.,  3,  p.  366;  Cheyne, 
Origin  of  the  Psalter,  p.  90  f;  Kaulen,  Einl.^,  p.  310  (§307);  A.  Klostermann,  Der 
Pentateuch,  Leipzig  1893,  p.  3Sf. ;  Delitzsch,  Bibl.  Komment.  uber  die  Psalmen'^,  Leipz. 
1894,  p.  17;  Christian  D.  Ginsburg,  Introd.  to  the  Hebr.  Bible,  p.  367;  Baethgen,  Die 
Psalmen"^,  p.  XXX  f.;  Wellhausen,  The  Book  of  Psahns  in  the  Polychrome  Bible  [Y^w^. 
Transl.)  pp.  162,  1.  28;  182,  11.  2 — 6. 

***  As  regards  tniatJ  21113  to  turn  the  captivity  [to  change  misfortutie  into  prosperity) 
see  Ewald,  yahrb.  d.  bibl.  Wiss.,  5,  216  f.;  J.  Olshausen,  Die  Psalmen,  p.  76  {ad'?s.  14); 
Kamphausen,  Theol.  Arbeit,  d.  rhein.  wiss.  Predigervereins,  2,  I  ff, ;  Stud.  u.  Krit.,  1882, 
p.  187  (review  of  Smend's  Ezechiel);  Briggs,  Mess.  Proph.,  p.  163,  n.  i;  Hupfeld-Nowack, 
Die  Psalmen^,  Gotha  1888,  i,  p.  220;  Schwally,  ZAT,  8,  374;  15,373;  Barth,  Ver- 
gleichende  Studien,  ZDMG,  41,  617  ff.;  Dillmann,  Hiob^,  Leipz.  189 1,  p.  358;  Casanowicz, 
Paronomasia  in  The  Old  Test.,  Boston  1894,  p.  80,  n.  153;  E.  Preuschen,  ZAT,  15, 
1—74;  J-  P-  Valeton  Jr.,  Amos  u.  Hosea,  iibers.  v.  Fr.  K.  Echternacht,  Giessen  1898, 
p.  213,  n.  42.  Cf.  also  F.  Giesebrecht  on  Jer.  30,  18;  Nowack  on  Amos  9,  14;  Duhm, 
Die  Psalnten,  p.  41. 

t  Koster,  quoted  by  Olsh.,  Die  Psalmen,  in  loc;  Cheyne,  Origin  of  the  Psalter, 
p.  197;  Book  of  Psalms,  1895,  p.  35;  V)q\\\z%z\i,  Die  Psalmefi^,  p.  146;  Grimme,  ZDMG, 
50,  568;  Budde,  Theol.  Lit.-Zeit.,  1896,  col.  561;  Duhm,  Die  Psalmen,  p.  40  f.  So  also 
Rosenmiiller,  and  Hengstenberg,  Beitr.,  i,  p.  142  (but  comp.  Hengst.,  Comment,  iiber  die 
Psalmen"^,  Berlin  1849,  p.  293);  l,.oisy.  Hist,  crit.,  p.  213. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  1 7 

the  Psalm  with  the  terrible  thought  contained  in  v.  6  which  in  its 
original  form  appears  to  have  been  preserved  in  Ps.  53:* 

For  God  scattered  the  bones  of  the  impious, 

Thou  broughtest  them  to  shame  because  God  cast  them  off. 

(11)  Pss.  21,  V.  13;  28,  w.  6 — 9;  64,  V,  10, 

IT^n  mfT"  nai-i 

Arise,  0  JHVH,  in   Thy  might. 

That  of  Thy  power  we  may  sing,  and  to   Thee  we  may  play. 

The  verse  has  no  organic  connection  with  the  poem,  as  has  been 
seen  by  Dr.  Jacob  (/.  r.).  It  may  be  due  to  the  desire  to  obtain  for  the 
Psalm  a  more  auspicious  conclusion  than  v.  I2  would  have  been: 

Thou  wilt  put  them  (viz.   Thy  foes)  to  flight, 
And  aim  at  their  face  with   Thy  bowstriftg. 

ja?T'3B  by  pan  ^'^nn'^Taa 

The  same  appears  to  apply  to  Ps.  28,  vv.  6—9;  64,  v.  10.  Cf  also 
Ps.  3,  V.  9  (No.  6). 

(12)  Ps.  29,  V.  II. 

:Dib«n  lay  nx  '^-o.^  r^^rx^ 

JHVH  imparts  strength  to  His  people, 
JHVH    blesses  His  people  with  ivelfare. 

Psalm  29  describes  the  majestic  appearance  of  JHVH  in  a  terrific 
thunderstorm.  With  this  special  theme  of  the  poem  v.  1 1  stands 
in  a  very  loose  connection.  According  to  the  usual  interpretation 
an  application  is  here  made  to  the  people  if  the  almighty  Lord  of 


*  So  Hitzig,  Olsh.,  Bertheau,  Wellh.;  cf.  also  Baethgen,  Die  Psalmen\  pp.  37.  154. 
**  ill  -2n,   ®  avBQa)7iaQ6axo)V  =  VTloXQlTtjg :    ipn.     So   already  L.  Cappellus  in 
his   Critica  Sacra  (rec.  Vogel,  Halae  1775))  P-  605  f. 

***  in  nmy'^an. 

f  Delitzsch:  '■'Der  Sckluss  des  Ps.  zeigt  uns  an/  der  Erde  inmitlen  des  all- 
erschutternden  Zornrufs  JHVH's  sein  sieghaftes  und  mil  Fried  en  gesegnetes  Volk." 
Cf.  also  J.  Halevy,  Rev.  Semit.,  3,  27. 

Grimm,  LIturg.  Appendixes.  2 


jg  K.  J.  Grimm. 

Nature  is  the  faithful  protector  of  His  people.  But  it  is  more  likely 
that  Olshausen,  Gratz,  Beer,  Reuss,  and  Jacob*  are  right  in  judging 
the  verse,  which  occurs  again  in  another  connection  (Ps.  28,  8.  9),  as 
not  originally  belonging  to  the  poem.  The  proper  conclusion  of  the 
Psalm  seems  to  be  v.  10  where  the  purpose  of  JHVH's  appearance 
in  the  storm  is  declared: 

:t]bi:?b  Tb^  fTifT'  ^T»''i 
JHVHhas  seated  Himself  {iipon  His  judgment-seat)  to  bring  on  a  deluge** 
And  as  King  He  is  throned  to  all  eternity. 

Hugo  Grotius  [Annotationes  ad  Vetus  Testamentum,  Basileae  1732, 
p.  227)  well  expresses  the  sense  of  the  passage:  Sicut  Deus  hmnamnii 
gemis  judicavit  tempore  diluvii  ita  et  in  postei'um  judicare  perget.  The 
demand  for  a  propitious  conclusion  seems  to  have  prompted  the 
addition  of  another  verse,  thereby  making  the  Psalm  suitable  for 
devotional  use. 

(13)  Ps.  79,  V.  13. 

Psalm  79  is  a  passionate  cry  to  JHVH  to  turn  His  wrath  from 
Israel  and  to  pour  it  out  over  the  heathen  who  have  desecrated  the 
sanctuary,  devastated  the  city,  and  slain  the  Khasidim,  the  loyal  wor- 
shippers and  followers  of  JHVH;  and  it  reaches  its  cHmax  with  vv.  11 
and  12: 

•T^oK  npDK  '7'i3Sb  «inn 

:nnittn  "iss  ***inn  Tyi-iT  bias 

dp'^n  b6{  D'^nya©  iD^DDWb  nom 

:'i3-ix  Tisnn  "i»i$  onsin 

Let  the  moan  of  the  prisoner  come  before   Thee! 

According  to   Thy  great  power  free  those  who  are  doomed  to  death! 

*  Gratz,  Krit.  Comment,  zu  d.  Psalmen,  Breslau  1882,  in  loc. ;  G.  Beer,  Individual- 
11.  Gemeindepsaltn.,  p.  33;  Reuss,  D.  Alte  Test,  iibers.,  Braunschweig  1893,  5,  p.  100; 
B.  Jacob,  /.  s.  c. 

**  So  Luther:  Der  Herr  sitzt  eine  Sintflut  anzurickten.  For  ^ISB^  3U;''  cf.  Is.  28,  6 
and  L:sujni  niT'i  Pss.  122,  5;  9,  5.  8.  The  translations  of  ®  KvQLoq  xov  xaxaxXvofxdv 
xaroixisT,  3  Dominus  diluvium  inhabitare  facit\  Psalt.  iuxta  Heb.,  Dominus  diluvium 
mhabitat,  S  >^3i)    }]nSn^    Ui.Sr    give    no   proper    sense.      J    paraphrases:    K*l12    '^''i 

"pan-i  "iB-iis  is  np'ii  •,in5'2  xs-isr^xb  ar''  xsii  '^ci-iis  bs  (var.  stjsvj  -ina)  xsrnia'i 

•pabs  labrb  inian  br  -jb-ai  ns  n^  a'^TUJI,  Dominus  in  generatione  diluvii  super 
sedem  jjidicii  sedit  ut  ultionem  sumeret  ab  eis  seditque  super  sedem  miserationnm  et 
liberavit  Noah   et  regnavit  super  fiUos  eius  in  saecula  saeculorum. 

***  Jl  -inin,   ®   TlEQiTtOiijaai,   Jer.    relinque.     But   the   reading   of  %  ^-^ ,    8  ^nuj 
=  ^Jrn  (cf.  105,  20;  146,  7)  agrees  better  with  the  preceding  -TiDK;  "so  Baethg.,  Wellh. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  JQ 

Repay  seve7ifold  to  our  neighbors,  enough  to  fill  the  bosom  of  their  garments, 
The  calumnies  wherewith  they  have  calumniated  Thee,  0  Lord! 

V.  13  which  reads: 

Tnbnn  nsoi  -nn  iiib 

Jf>,   Thy  people  and  the  flock  of  Thy  pasture. 

Will  eternally  thank   Thee, 

And  rehearse   Thy  glory  forever  and  ever, 

follows  quite  abruptly,  having  no  connection  with  the  general  meaning 
of  the  Psalm.  Omitting  this  verse,  the  Psalm  contains  three  regular 
stanzas  with  four  verses  each,*  It  is,  therefore,  difficult  to  escape 
the  conclusion  that  we  have  here  an  addition  due  to  the  unwillingness 
to  conclude  with  the  thought  of  JHVH's  awful  revenge. 

(14)  Ps.  82,  V.  8. 

f  li^n  riDBtD  D'^nbift  naip 
:D'i"ian  ban  **bOttn  nnx  •'d 

Arise,  0  God!  judge   Thou  the  earth; 
For  Thou  rulest  over  all  the  heathen. 

The  Psalmist  represents  God  as  standing  in  the  solemn  assembly 
holding  judgment  over  the  heathen  gods***  He  severely  reproves 
their  unjust  rule.  They  are  without  knowledge,  without  sense,  and 
therefore  do  not  deserve  to  rule  forever,  but  shall  die  like  human 
rulers: 

Like  any  of  the  princes  shall  ye  fall! 

The  following  v.  8,  expressing  the  wish  for  the  speedy  coming 
of  the  Messianic  Kingdom,  stands  isolated.  Without  it  the  poem 
consists  of  two  strophes,  with  three  verses  each,  v.  i  forming  the 
introduction.  V.  8  is,  therefore,  probably  a  later  addition f  due  to  tlie 
ill-omened  character  of  v.  7: 


*  De  Wette,  Hengstenberg,  Delitzsch,  Wellhausen,  et  al. 
**  So  Wellhausen,  Halevy  for  SSi  bnJH. 
***  Cf.  M.  Hess,  Magazinf.  Gesch.  u.  Wiss.  d.  Jud.,  1873,  pp.  203  ff. ;  Hertlein,  Versiuh 
zur  Interpret,  des  82.  Psalms,  Stud,  aus  Wiirttemberg,  1884,  pp.  152  ff. ;   1886,  pp.  315  ff. ; 
Wellhausen,  Psalms,  in  the  Polychrome  Bible  (Engl.  Transl.),  p.  198,  1,  25  f. ;   187,  1.  30  f. 
Compare  Pss.  29;  58. 

f  So  also  Duhm,  Die  Psalmen,  p.  2H. 


2Q  K.  J.  Grimm. 

Yet  ye  shall  die  as  men  die, 

Like  any  of  the  mortal  princes  shall   ye  fall. 

By  means  of  the  appendix  the  evil  consequences  which  other- 
wise might  befall  them  would  be  warded  off,  and  the  Psalm  would 
thus  become  suitable  for  use  in  the  Temple  service. 

(15)  Ps.  107,  V.  43. 

rmrr^  lion  iSDian^i 

Whoso  is  wise,  let  him  give  heed  to  these  things. 
And  lay  the  good  deeds  of  JHVH  to  heart. 

The  verse  appears  to  be  a  later  addition  to  Ps.  107.  The  Psalm 
is  an  exhortation  to  thank  JHVH  for  many  deliverances  from 
diverse  calamities,  and  for  the  gathering  of  the  dispersed  from  all 
parts  of  the  earth.  In  a  series  of  four  stanzas,  of  similar  construction 
and  closing  with  the  same  refrain,  the  Psalmist  adduces  striking 
examples  of  JHVH's  help.  Redeemed  Israel  is  compared  to  a  cara- 
van which  has  lost  its  way  in  the  desert,  but  is  rescued  by  JHVH 
(vv.  4—9);  to  captives  released  from  prison  and  bonds  (w.  10 — i6j; 
to  such  as  have  been  sick,  but  healed  (vv.  17 — 22);  to  seafaring^ 
merchants  protected  by  JHVH  in  storm  and  tempest  (w.  23 — 3: 
Then  follows  in  vv.  33 — 42  a  prophetic  view  of  the  Messianic  age 
destined  for  the  people,  when  Israel  will  be  richly  blessed  and 
her  enemies  humbled.  V.  43,  a  general  admonition  to  the  wis 
Israelite  to  heed  the  good  deeds  of  JHVH,  which  occurs  also  Hos.  14, 10, 
was  hardly  written  by  the  poet  of  the  Psalm.  The  gnomic  style 
contrasts  sharply  with  the  lyrical  tone  of  the  Psalm  and,  in  tli 
respect  especially,  with  the  refrain. 

The   verse   has   been  regarded    by   Olshausen    and  Budde  as  a 
liturgical    epiphonema.     The  reason  for  the  appendix  seems  to  lie 
in  the  aversion  to    end   the  Psalm  with  the  thought  of  wickedness 
V.  421^  reads: 

isT^B  ns&p  nbiy  bD 

All  wickedness  closes  its  mouth. 

(16)  Ps.  125,  V.  5<=;  129,  V.  S'^. 

The  words  bsno^  by  Dlb«  stand,  like  Ps.  34,  23,  in  strong  con- 
trast to  the  preceding  statement: 

ambpbp5^  D-^attm 


Euphemistic  Liturgical  Aiipendixes  in  The  Old  Testament.  21 

As  for  those  who  follow  their  crooked  paths  — 

JHVH  will  destroy  them  together  ivith  the  zvorkers  of  iniquity! 

This  phrase  is  best  regarded,  with  Gratz,  Jacob,  and  Wellhausen, 
liturgical  appendix.    It  appears  intended  to  turn  the  mind  from 
fate  of  JHVH's  enemies  to  the  thought  of  Israel's  prosperity. 
On  Ps.  129,  8<=  see  above,  p.  7;  Stevens,  Crit.  Conitnent.  on  the  Songs 
'le  Return,  pp.  167.  168.     Cf  Ps.  27,  14. 

(17)  Ps.  146,  V.  10. 

nin  -11-b  p'^s  '7\ibK 

JHVH  will  be  King  forever. 

Thy  God,  0  Zion,  through  all  generations. 

This  verse  seems  to  be  a  euphemistic  liturgical  appendix  to 
46,  in   which  the  poet  warns  the  congregation  not  to  put  their 

in  weak  man  and  praises  those  who  confide  in  the  faithful  and 
-helpful  JHVH.  The  present  concluding  verse  shows  by  its 
t  address  to  Zion,  IT'S  TTlbit,  that  it  is  intended  for  a  liturgical 
ose.  But  it  hardly  formed  the  original  conclusion  of  this  Psalm, 
ppears  to  be  taken  from  Ex.  15,  18,  where  ~yi  cbiyb  miT^  Tbia'^ 
IS  the  conclusion  of  the  Song  of  Moses  (R).  The  desire  to  make 
Psalm,  which  would  otherwise  have    ended  with  the  ill-omened 

2'^!?©1  TTIT  the  course  of  the  zvicked  He  leads  to  ruin,  suitable  to 
mg  in  the  divine  service,  seems  to  have  brought  about  the  addition.* 

(18)  Hab.  3,  vv.  18.  19. 

The  lyrical  ode  which  we  read  as  the  third  chapter  of  Habakkuk, 
originally  an  independent  poem,  and  was  placed  here  by  a  compiler, 
last  have  formed  part  of  a  liturgical  collection,  as  is  shown  by 
title  and  the  musical  notes,  w.  3.  9.  13.  19,  both  of  which  closely 
able  those  of  the  Psalter.** 

The  poet  depicts  in  majestic  imagery  the  appearance  of  JHVH 
I  he  earth  for  the  purpose  of  executing  vengeance  on  His  foes 

I      *  According  to  B.  Jacob,  ZAT,  16,   152,  it  is  a  ''Schlusssegenha/tarah." 

9   *♦  Cf.  Kuenen,  Hist.- Crit.  Onderzoek  naar  het  Ontstaan   en  de    Verzameling  van 

^^oeken  d.  Ouden    Verdonds^    Leiden  1889,  2  §  76 ;  Cheyne,   Origin  of  the  Psalter, 

7;   Budde,   Stud.  u.  Krit.   1893,  p.  392  f.;   Cornill,  Einl.,  3d  and  4th  ed.,   p.  195  f., 

.  :  ;   Wellhausen,   Die  kleinen  Propheten^,  p.  170.     Comp.   also'  Cheyne,   Founders  0/ 

'    Test.    Criticism,    New  York  1893,   p.  309;    W.   Nowack,   Die  kleinen  Propheten, 

1897,  p.  265 f.;    O.  Happel,    Das   Buck   d.   Proph.  Habacktik,    Wiirzburg    1900, 

1.;   Nestle,  ZAT,  20,   167  f. 


22  K.  J.  Grimm. 


(w.  2—15).  With  anxiety,  fear,  and  trembling  he  awaits  the  ni]i  a^^ 
(vv.  15.  16)  wheji  the  fig-tree  will  not  blossotn,  nor  fruit  be  in  the  vines, 
the  yield  of  the  olive  will  fail,  and  the  fields  will  bring  no  produce; 
when  the  flock  will  be  cut  off*  from  the  fold,  and  the  herds  be  wantiuo- 
in  the  stalls  (v.  17**).  Here  the  description  comes  to  a  sudden  stop, 
and  the  poem,  which  bears  the  stamp  of  originality  throughout,  closes 
with  words  of  rejoicing  and  gladness  taken  from  Ps.  18  (vv.  33.  34.  47; 

cf  Ps.  25,  5):  '^b'^n  ''S-«  nin''  ^"sn:^  ^rh^i  nb^ax  nnbysc  niirin  12x1 

iSD-lT'  ***tTlttn  byi  mb'iitD  "^bSil  DTK'^I,  /  will  rejoice  in  JHVH,  I  will 
exult  in  the  God  of  my  salvation.  JHVH,  the  Lord,  is  my  strength; 
He  has  made  my  feet  like  those  of  the  hinds,  and  causes  me  to  walk 
upon  high  places.  This  propitious  conclusion  seems  to  have  been 
substituted  for  the  original  ominous  one,  thus  making  the  ode  suitable 
for  use  in  the  liturgy. 


II.  Euphemistic  Liturgical  Appendixes  in  the  Prophets. 

A.  Euphemistic  Additions  to  Prophetic  Sections. 

Isaiah. 

(19)  Is.  6,  V.  i3«=. 

The  stock  thereof  is  holy  seed. 

A  clear  instance  of  a  euphemistic  liturgical  appendix  to  a  prophet- 
ical section  seems  to  be  v.  \y^  of  Is.  6.  C.  6  contains  Isaiah's  account 
of  the  vision  of  his  consecration  to  the  prophetic  ministry.  The  com- 
mission which  is  given  him  by  JHVH  is  a  strange  and  dishearten- 
ing one: 

Go,  and  say  to  this  people: 

Hear  on,  but  understand  not!  See  on,  but  perceive  not! 
Make  fat  this  people  s  heart,  make  dull  their  ears,  and  besmear  their  eyes, 
Lest  they  see  with  their  eyes,  and  hear  with  their  ears,  and  their  heart 

understand,  and  their  health  be  restored. 

Isaiah  is  appointed  as  JHVH's  ambassador  to  His  people  for 
the   purpose   of  making  them    entirely  unfit  to  recover  moral  and 

*  ntsj  for  41  -ita. 

**  Wellhausen  and  Xowack  doubt  the  genuineness  of  v.  17  without  sufficient 
reason. 

***  S^  "^ri^a  is  due  to  dittography  of  the  following  ^,  ^  inl  za  vxptj).a  im(iilif}- 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  23 

"Uectual  soundness*    Is  this  to  continue  always?    How  long?  the 

phet  asks  anxiously.  And  the  answer  coming  out  of  JHVH's 
outh  is  a  clear  and  emphatic  No  to  the  trembling  prayer  contained 

Isaiah's  question.  It  must  continue  until  the  desolating  tide  of 
e  Assyrian  has  swept  over  the  land.  And  should  a  fraction  escape 
3m  the  first  assault,  another  attack  will  follow  until  it,  too,  shall 
i  annihilated.  It  shall  be  with  it  as  with  a  stump  of  a  tree  which 
IS   been    cut   down.     The   husbandman   does   not   leave   it   in   the 

imd;  he  burns  it: 

•.fitiiD  **nKtjn  n^ixni  dix  r^^  o'^f^ai    ^^'i''  r«^  s'^iy  ixo  ai*  nos  ty 
on  rastt  ***nDbon  icx  "jibSDn  nbxD 

';^///  £-///>i-  be  waste  without  inhabitants,  and  houses  without  men,  and 

the  land  be  left  a  desolation, 
-And  JHVH  have  sent  the  men  far  away,  afid  in  the  heart  of  the 

land  the  deserted  regions  be  wide.-\ 
bid  should  there  still  be  a  tenth  in  it,  this  must  in  turn  be  consumed, 
.  t'  the  terebinth  and  the  oak,  whereof  a  stock  after  felling  remains. 

The  line  which  now  follows:  The  stock  thereof  is  holy  seed  yiT 
Tiva  ©ip,  stands  in  direct  contradiction  to  the  most  natural  inter- 
letation  of  the  preceding  verses.  There  it  is  said,  in  continuation 
f  vv.  II.  12,  that  the  remaining  tenth  shall  in  turn  be  exterminated: 
■^:>nb  nrr^ni  naiSI;  Jtaliv  tarai  slg  jcQovoft^i^,  as  (5  reads.  The 
'tshita  gives  the  same  sense,  lJ,n.S  looiz©  »-=oZ.«:o.  Here,  however, 
\G  have  a  direct  denial  of  this  statement:  the  stump  of  the  tree  of 

*  Cf.  V.  Andreae,  Das  Buck  Jesaja  aus  dent  Urtext,  Stuttgart  1892,  p.  159;   Dill- 
i-Kittel,   Der  Prophet  Jesaja^,  1898,  p.  59  f.;   J.  Meinhold,  Jesaia  und  seine  Zeit, 
)urg  i.  B.   1898,  p.  34f.;  Karl  Marti,  Das  Buck  Jesaja,  Tubingen  1900,  p.  67. 
**  Following  (5  and  3:   HL  HS'SPl. 

**  S&,  rrb'tT  a  ana^  Xeyofievov,  and  hardly  right.     Gratz  nstlbuj. 
t  To   understand    these  words   as   referring  to   an  increase   of  those  remaining  in 
he  land  ((53)  is  forbidden  by  the  context. 

-ft  J.  Earth  {Beitrdge  zur  Erklarting  des  Jesaias,   1885,  p.  10),  followed  by  Budde 

''  IV  World,  Dec.   1895  =  Preussische  Jahrbucher,  85,   1896,  p.  69),   and  Kittel  {Der 

'^het  Jesaja^,   in   loc),   recognizing   the  contradiction   existing  between  v.  13a  and 

^b  if  V.  13a  is  understood  as  the  continuation  of  the  threat  in  vv.  11.  12,  interprets 

:  -3  nr'^m  J^Smi   in   a   comforting  sense:   das  Land  wird  nach  der   Ver/ieerung  der 

l-einde    wieder    beweidet  iverden.     This   inteq^retation   appears   to   be   forced.     "iSn   is 

-nhere  used  sensu   bono.     In  Is.  3,  14;  5,  5  it  ^as   the   meaning  to  lay  waste.     The 

•cture   of  Giesebrecht  {Beitr.  zur  Jesaiakritik,    p.  89.   n.   i),   that  we  should   read 

n  21231  n''*i''TlJ3>  (12  *1S1  und  bis  [nur)  darin  bleibt  der  zehnte  Teil  seiner  Bewohner, 

es  verwustet  werden,  will  hardly  commend  itself. 


K.  J.  Grimm. 

Judah  cannot  be  destroyed;  it  is  imperishable,  a  holy  seed,  Oip  2^1T, 
an  expression  which  occurs  only  in  one  other  passage  of  the  Old 
Testament,  viz.  Ezr.  9, 2,  where  we  read:  For  they  (the  Israelites,  priests, 
and  Levites)  have  taken  some  of  their  daughters  (the  daughters  of 
the  Cananites,  Hittites,  and  Jebusites  mentioned  in  v.  i)  for  them- 
selves and  for  their  sons  (as  wives),  and  so  the  holy  seed  has  been 
min<rled  with  the  (gentile)  inhabitants  of  the  land,  atid  the  princes  and 
rulers  have  been  first  in  this  trespass.    DiT^iibl  anb  Bn'^nSitt  1i««2  "^D 

nsiffii^n.  The  idea  of  the  holiness  of  Israel  and  Jerusalem,  which 
is  here  expressed,  is  a  characteristic  one  in  post-Deuteronomic 
literature;  cf.  Deut  7,  6;  26,  19;  28,  9;  Lev.  19,  2;  20,  7;  Ezr.  9,  28; 
Is.  48,  2;  52,  12;  Zech.  14,  20,  21;  Joel  4,  17;  Dan.  8,  24;  12,  7.  Kittel* 
regards  the  words  as  the  expression  of  a  fundamental  view  of  the 
Isaianic  prophecy.  He  points  to  cc.  7,  3;  10,  20—23;  4,  2;  11,  11.  The 
Isaianic  authorship  of  these  passages,  however,  appears  doubtful.** 
V.  I3«=  is,  moreover,  wanting  in  i^,  as  St  Jerome  (ed.  Vallarsi,  4, 
col.  100)  already  remarked:  Qnod  diximus  ''semen  sanctum  erit  quod 
steterit  in  ea'  vel  iuxta  Aquilam  sanctum  erit  germen  eius  in  LXX 
interpretibus  non  habetur  sed  de  Hebraico  et  Theodotionis  editione 
additum.  &s  rendering,  however,  occurs  in  the  Complut.,  and  many 
unimportant  manuscripts  of  (5  (see  Holmes'  and  Parsons'  apparatus), 
and  ^^"^  has  it  in  the  margin,  asterisked;  5"  has  the  words  in  the 
margin. 

It  is,  therefore,  difficult  to  escape  the  conclusion  that  we  haye 
here  a  later  post-Exilic  appendix.***  The  verse  very  probably  was 
added  to  counteract  the  painful  impression  which,  as  may  easily  be 
imagined,  the  original  conclusion  must  have  made  on  the  minds  of  wor- 
shipping hearers  and  readers  at  a  time  when  people  stood  in  awe  and 
fear  before  the  Word  of  God  and  its  possible  evil  effects  on  themselves. 


*  /.  s.  c. 
**  Cf.  Lagarde,  Semitka,  i,  pp.  8  ff. ;  Duhm,  Das  Buck  yesaia  iibersetzt  u.  erklart, 
Gott.   1892,  pp.  75.  78.  85.  86;  Marti,  Das  Buck  Jesaja,  pp.  47.   106.   114. 

***  So  already  Houbigant  in  his  Notae  Crit.  in  Universos  Vet.  Test.  Libros,  2, 
p.  350:  Haec  veto  ultima  verba  nr.a^B  ;»1p  S'nt  t32  S»  eis  semen  sanctum  trttncus 
eiiis^  omittimus  quae  quidem  non  erant  in  Codice  Hebr.  Graecoriim  interpretiim  quae- 
que  etiam  abesse  debent  ab  hodiemis.  Fix  credi  potest,  medias  inter  iiiinas,  easque 
prolixe  emmtiatas ,  Isaiam  vehit  ab  abrtipto  haec  interseruisse;  id,  quod  super  erit 
yudaeorum,  fore  semen  sanctum,  talemque  sententiam,  unico  inciso,  carptimque  ac 
jejune  enuntiasse.  Cf.  also  Duhm,  Das  Buck  Jesaia,  p.  48;  Hackmann,  Die  Zukunfts- 
erwartting  des  Jesaias,  Gott.  1893,  p.  72,  n.  2;  Cheyne,  Introd.  to  the  Book  of  Isaiah, 
London  1895,  p.  27;  H.  G.  Mitchell,  Isaiah  i— 12,  1897,  ad  loc;  Cheyne,  The  Book 
of  Isaiah  in  the  Polychrome  Bible,  especially  p.  209,  1.  38  of  the  English  Translation; 
Marti,  Das  Buck  Jesaja,  p.  69, 


Euphemistic  l>iturgical  Appendixes  in  The  Old  Testament.  2K 

The  Targ-um  {Prophetae  Chaldaice,  ed.  Lagarde,  p.  231)  para- 
phrases   the    concluding    verses    of  c.  6    in    the    following   manner: 

-in'^ttn  ^'jibnDi  xtiDins  i«nnsb  psT^i  'jinin'^i  ^noy  p  -tn  ns  pnxms'i'i 
"iinnnr:    «tJi*ipi  i^j^nr  "^-li^  "jm^^nxb  ^inirr^i  inoDDtr^  bxno^i.    77/^r^ 

will  remain  in  it  (the  land)  one  out  of  ten,  and  they,  in  turn,  shall 
be  the  prey  of  the  flames;  like  the  terebinth  and  the  oak  which,  when 
their  leaves  fall,  seem  almost  as  if  dried  up,  and  yet  retain  enough 
sap  to  bear  seed:  so  the  exiles  of  Israel  shall  be  gathered  and  returft 
to  their  land,  for  a  holy  seed  is  their platitation.  Many  commentators, 
following  herein  the  Targumic  interpretation,  hold  that  the  metaphor 
the  stock  which  after  felling  remains  is  to  be  understood  as  giving 
a  gleam  of  hope.*  This  assumption  conflicts  with  the  mission  of  the 
prophet  as  set  forth  in  vv.  9.  10:  to  hasten  the  obduracy  of  the  people 
in  order  that  JHVH  may  put  an  end  to  Israel.** 

(20)  Is.  4,  vv.  2—6. 

This  passage  describes  the  glorious  state  of  Palestine  and  Jeru- 
salem in  the  Messianic  age,  especially  the  descent  of  the  divine 
majesty  to  the  Temple  mount  As  the  ideas  and  the  expressions  of 
the  whole  passage  are  alike  characteristically  late,  the  style  incoherent, 
the  parallelism  imperfect,  and  rhythm  absent,  it  cannot  be  assigned 
to  Isaiah.***  Kittelf  points  to  Hos.  2,  vv.  21  fif.  and  Is.  6,  13*=  in  sup- 
port of  the  pre-Exilic  and  Isaianic  character  of  the  prophecy;  but 
comp.  Nos.  19  and  49.  Stade,ft  and  Kittel  also  acknowledge  that  the 
genuineness  of  vv.  ^^ — 6  is  questionable,  but  the  evidence  for  the  late 
origin  of  v.  5»  is  as  strong  as  that  for  w.  6  and  ^^,  and  vv.  2—4 
cannot  be  separated  from  w,  5.  6,   even  if,  as  a  last  resource,  we 


*  Cf.  e,  g.  E.  Meier's  Comment,  on  the  prophet  Isaiah,  Pforzheim  1850,  p.  77. 

**  Meinhold  {jfesaia  u.  seine  Zeit,  p.  36)  thinks  that  this  people  [tv.  9.  10)  is  not 
equivalent  to  all  Israel,  and  v.  13,  therefore,  not  a  prophecy  of  complete  ««/«<?«a:/ ruin. 
He  bases  his  view  on  the  name  Shear-jashtib  (Is.  7,  3)  which  Isaiah  gives  to  one  of 
his  sons.  But,  as  Cheyne  in  the  Critical  Notes  on  Isaiah,  in  the  Polychrome  Bible, 
p.  86,  1.  20  properly  remarks,  we  have  no  right  to  suppose  that  Isaiah  thought  that 
JHVH  would  cease  to  have  worshippers,  because  the  nation  was  destroyed.  He  surely 
believed  that  those  who  faithfully  preserved  his  prophecies  would  escape  on  the  day 
of  judgment  (cf;  c.  8,  16  f.).  From  cc.  3;  5;  28  we  know,  however,  quite  apart  from 
the  prophecy  in  c.  6,  that  Isaiah  expected  the  doom  of  the  existing  national  system. 
See  also  Duhm's  remarks  in  his  commentary  on  Isaiah,  pp.  49.  63. 

***  See  Giesebrecht,  Beitr.  z.  Jes.,  p.  27 ;   Duhm ,  Das  Buch  Jesaia,  p.  30;   Hack- 
mann,  Die  Zukun/tserwartung,  pp.  20  ff. ;  Cheyne,  Intr,,  p.  20;  Sellin,  Sertibbabel,  Leipzig 
1898,  pp.  35.   36;  Marti,  Das  Buch  Jesaja,  pp.  47ff. 
t  Dillmann-Kittel,  Der  Proph.  Jes.^,  p.  39, 

ft  ZAT,  4,    149  ff. 


26 


K.  T.  Grimm. 


rearrange  vv.  2—4  as  Stade  has  done:  vv.  4.  3.  2.  The  Messianic 
appendix  appears  to  be  prompted  by  the  desire  to  obtain  an 
auspicious  conclusion  to  the  foregoing  prophecy  in  which  Isaiah 
threatens  the  impending  day  of  judgment,  the  fall  ofjudah,  and  the 
severest  punishment  for  the  proud  ladies  of  Jerusalem.  The  prophecy 
thus  became  suitable  for  reading  in  the  Synagogue. 

(21)  Is.  5,  vv.  15.  16. 

An  example  of  an  anti-ominous  insertion  is,  probably,  met  with 
in  vv.  15.  16   of  c.  5  which  read:    a^naSi  '^5'^i?^  TC'^i^  bBC'^l   D1i«  nC'^1 

:np-2a  t&ipi  oipn  bxni   tasc^n  nisns  WfT^  nnaii  :n5bDT»n   So  {all) 

htimankifid  is  bowed  down,  and  man  is  In'oiight  low;  bnt  JHVH 
Sabaoth  is  [seen  to  be)  high  through  judgment,  and  the  holy  God  shows 
Himself  holy  through  righteousness. 

No  apparent  connection  can  be  traced  between  these  verses  and 
what  precedes  or  follows  them.  They  stand  out  of  harmony  with 
the  thought  and  the  plan  of  the  prophecy  in  which  Isaiah,  denouncing 
in  a  series  of  woes  the  chief  national  sins,  always  addresses  himself 
to  definite  classes  of  the  population  of  Judah.  In  our  passage, 
however,  man  in  genere  is  spoken  of;  and  whilst  in  the  preceding 
lines  the  complete  annihilation  of  Jerusalem  and  its  haughty  in- 
habitants is  declared  in  the  most  emphatic  terms,  we  read  in  v.  15 
that  men  are  simply  humbled,  bowed  down,  and  then  v.  16  follows, 
proclaiming  the  exaltation  of  the  holy  God  of  Israel  and  the  deliver- 
ance of  the  worshipping  community  from  men  who  in  their  pride 
did  not  obey  the  Law,  It  is,  moreover,  extremely  doubtful  whether 
an  Isaiah  would  have  written  Olp3  TOlpM  bstni;  cf.  v.  23  of  c.  29 
(likewise  not  genuine),  where  we  find  Ip^i  Onp  Hi?  'IttJ'^Tpn*  That 
the  verses  do  not  form  part  of  the  original  prophecy  has  been  recog- 
nized by  Stade,**  Duhm,  Cheyne,***  Kittel,  and  Marti.  None  of  them, 
however,  it  seems,  gives  a  satisfactory  explanation  for  the  insertion. 
Taking  into  consideration  that  the  verses  cited  form  the  conclusion 
of  the  severest  threat  in  the  prophecy,!  they  are,  perhaps,  best 
accounted  for,  if  we  assume  that  they  were  added  in  order  to 
turn  the  mind  of  the  hearer  or  reader  away  from  the  terrible  thought 
of  V.  14, 

Therefore  Sheol  gapes  ravenously,  and  opens  the  mouth  to  its  widest; 
And  the   splendor   of  Zion,   and  her  busy  throng,  and  all  who  are 

joyous  within  her,  plunge  (Jieadlong)  into  it, 

*  See  Duhm,  Z>.  Buck  Jes.,  p.  191 ;  Marti,  D.  Buck  Jes.,  p.  57. 

**  Gesch.  d.    Volk.  Isr.,  i,  Berlin  1887,  p.  605. 

***  Critical^  Notes  on  Isaiah,  in  the  Polychrome  Bible,  p.  83,  1.  39. 

t  As  regards  v.  17  see  the  commentaries  of  Duhm,  Kittel,  and  Marti. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  27 

and  direct  it  to  the  time  when  the  God  of  Israel  will  reign  supreme, 
and  the  worshipping  community  will  be  free  from  proud  offenders 
against  JHVH's  holy  law. 

(22)  Is.  8,  V.  23. 

l-nn^nn  "ibnua  nsiKi  pbnT  ns-ij^  bpn  iiT»x-in  nys*  *  *  *  *  «  *  * 

lO'iian  b'^bS  pTn  is:?  D'^n  7-11  T^nsn  In  the  for^ner  thne  He  brought 
into  contetnpt  the  land  of  Zebulun  and  the  lafid  of  Naphtali,  but  in 
the  latter  time  He  confers  Jwrior  on  the  road  of  the  Sea^*  the  other 
side  of  Jordan,  the  district  of  the  nations. 

The  historical  situation  to  which  this  passage  refers  is  the  in- 
vasion by  Tiglath-Pileser  III  (745—728)  of  the  territory  of  Rezin, 
King  of  Damascus,  and  Pekah,  King  of  Israel  (736 — 730),  who  had 
concluded  an  alliance  for  the  purpose  of  opposing  a  barrier  to  the 
aggression  of  the  Assyrians.***  It  was  on  the  occasion  of  this  in- 
vasion (734)  that  the  districts  in  the  North-East  of  Israel,  including 
Gilead,  Galilee,  and  Naphtali,  were  lost  to  Israel,  and  their  inhabitants 
deported  to  Assyria.f 

Gloomy  days,  the  prophet  proclaims  in  the  foregoing  prophecy, 
are  destined  to  Israel.  The  Assyrian  hosts  will  sweep  over  the  land 
and  leave  it  a  desolation.  Then  those  who  have  escaped  the  sword 
of  the  invaders  will  wander  through  the  country,  hungry  and  depressed, 
seeking  help  but  will  not  find  it.  Anguish  will  be  turned  into  blank 
despair.  They  will  curse  the  king  who  should  help  but  cannot, 
and    the   national    God   who    could   help  but  will  notft    They  will 


*  iSi  23a  nb  pSIUS  -i\ysb  ClSI^  K^  "^3,  usually  rendered:  For  there  is  not  a  dark 
veil  to  {the  land)  which  has  anguish.  Duhm,  Cheyne,  and  Kittel:  For  is  there  not 
X^M)  a  dark  veil  to  the  land  which  has  anguish  ?  Paul  Ruben  in  his  Critical  Remarks ^ 
1>.  4,  proposes  to  read:  nb  pSITS  ^TCX^  qSI^  1?^  sb  *i3  btit  there  shall  not  always  be 
gloom,  to  her  that  was  in  anguish.  "These  words  are  very  recent,  as  they  connect 
vv.  21.  22  with  V.  23,  which  hardly  belong  together."  V.  23a  has  been  pronounced  a 
gloss  by  Duhm,  Peters  {Journal  of  Bibl.  Lit.^  1892,  p.  45),  Cheyne,  Kittel,  Marti. 

**  Rashi,  Vitringa,  and  most  modern  commentators  hold  that  the  C^n  "!*i1  is  the 
road  along  of  Lake  Geunesaret.  More  probably,  however,  it  is  to  be  identified  with  the 
via  maris  of  the  Crusaders,  leading  from  Accho  to  Damascus.  Cf.  Guthe,  Das  Ziikun/ts- 
bild  d.  Jesaia^  Leipzig  1885,  p.  41;  Schumacher,  Palestine  Fxploration  Fund,  Qu.  St. 
1889,  p.  78  f.;  Baedeker,  Palestina^,  Leipzig  1900,  p.  295;  G.  A,  Smith,  Hist.  Geogr.  of 
the  Holy  Land.,  London   1894,  p.  428  f. 

***  Cf.  Is.  7,  I  ff.  (see  on  this  chapter  Lagarde,  Semitica,  i,  9 — 13);  2  Ki.  16,  $  ff. 
t  Cf.  2  Ki.  15,  29;  Ed.  Meyer,  Gesch.  d.  Alterthums,  i,  Stuttgart  1884,  §§  369. 
370;  Stade,  Gesch.  d.  Volk.  Isr.,  i,  p.  597;  Murdter-Delitzsch ,  Gesch.  Babyloniens  u. 
Assyriens^,  Calw  1891,  p.  129;  Wellhausen,  Isr.  u.  Jiid.  Gesch.,  \i(j^,  p.  81;  Kloster- 
mann,  Gesch.  d.  Volk.  Isr.,  1896,  p.  199;  Kent,  History  of  the  Heb.  People,  2,  1897,  §  99. 
tt  So  (bSB^J,  Hitzig,  Knobel,  Ewald,  Duhm,  Kittel,  Marti  as  is  required  by  the 
context.  Bottcher  {JVeue  Exeg.-  Crit.  Ahrenlese,  Leipzig  1863,  2,  p.  \yff^^Sh!^^^oflti^ent. 

Of  THF 

UNIVER^^ 


28 


K.  T.  Grimm. 


look   to   heaven   and  earth,   but  cruel  nature  will  give  neither  food 
nor  rain:  35^"!^  T^tlp^  ^^  "l^2?1 

12^3''  pX  b«1  *  »  •»  *  «• 

npM  *qyi)3  riDtJni  nni  nam 

yi//^/  Z;^  will  pass  trough  it,  hard-pressed  and  famishing. 

And  it  will  be  that,  when  he  is  famished,  he  will  be  enraged. 

And  will  curse  his  king  and  his  God,  and  turn  his  gaze  upivard, 

*  »  «  »,  and  to  earth  will  he  look. 

But  behold,  distress  and  gloom,  a  dark  veil  of  anguish. 

And  thick  darkness 

These  two  verses  (21.  22)  with  their  vigorous  and  rhythmical 
style  are  certainly  of  Isaianic  authorship ,**  and  form  an  effective  con- 
clusion to  the  foregoing  oracle.  The  verse  which  now  follows,  trans- 
ports us  suddenly  into  the  'latter  time'  when  the  region  which 
suffered  most,  will  be  brought  to  honor  and  renown  (v.  23).  Sieg- 
fried*** sought  to  mitigate  the  abrupt  transition  between  the  two 
passages  by  transposing  vv.  21.  22;  but  see  Cheyne,  Intr.,  p.  43. 
Many  exegetes  and  critics  think  that  v.  23  properly  belongs  to  the 
following  chapter.  But  eg  is  a  poetic  and  highly  rhythmical  com- 
position, while  this  verse  is  mere  prose.  Barth,  on  the  other  hand, 
contends!  that  it  stands  in  close  connection  with  the  preceding;  the 
prophet  states  here,  he  says,  how  it  will  come  about  that  those 
disobeying  the  prophetic  counsel,  with  whom  he  contended  in  vv.  6. 
II.  14.  19.  20  of  our  chapter,  must  wander  about  and  find  nothing 
but  darkness.  He  translates:  Denn  nicht  kennt  Ermiidimg  der  (Feind), 
der  gegen  das  Land  aufgepflanzt  ist.  Das  erste  Mai  kam  er  (der 
Feind,  AssyrienJ  nur  in  das  Latid  Zebulun  und  Naphtali;  das  spdterc 
Mai  aber,  konimt  er  init  schwerem  Heer  den  Weg  am  Meer  entlang 
in  das  jenseitige  Gebiet  des  Jordans,  in  die  Heidenmark,  This  also 
is  untenable.  To  take  bpSi,  as  Barth  does,  in  the  sense  of  wenig 
machen  (($^  raxv  Jtoki)  is  against  the  usage  of  the  language.  It 
means  to  make  light  (3  alleviata  est),  to  make  light  of,  here  to  despise 
(cf  I  S.  6,  5;  2  S.  19,44;  Ex.  18, 22;  I  Ki.  12,4.  9.  10;  Ezr.  2, 27;  2Chr.io, 

iiber  Jes.'^),   and  Cheyne  [Proph.   of  Isaiah^)  render:   he   curses   by  his  king  and  God. 
The  national   God  is  here  referred  to  (Duhm,  Cheyne,  Kittel,   Marti),   not  an  idol  (2^, 
Hitzig,  Meier,  Bredenkamp,  W.  Robertson  Smith). 
*  iK  tiiso. 
**  See  Cheyne,  Intr.^  p."42  f. 
***  Zeitschr.  f.  wiss.    TheoL,   1872,  p.  280. 
t  Beitr.  z.  Erkl.  d.  Jes.,  p.  13. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  2Q 

4.  9.  10;  Jona  I,  5;  comp.  Assyr.  qiillulu  'despise/  qullultu*  'shame.' 
It  forms  an  antithesis  to  132  or  "laDn  to  honor,  to  confer  honor.  Earth's 
rendering  of  T^SSM  injer.  3o,  19,  which  he  quotes  in  support  of  his  inter- 
pretation, as  massenhaft,  zahlreich  machen  cannot  be  defended,  since  its 
opposite  13?S  does  not  mean  wenig  sein,  but  to  be  small,  to  be  low;  cfAr. 
Jt^s,  >Aiw3,  Ass.  i;ixni,  Syr.  j^s^^  ignominia  affecit  f*]oh.  14, 21 ;  Zech.  13,  7, 

The  passage  can  scarcely  be  regarded  as  the  work  of  Isaiah. 
The  opening  in  the  latter  day  is  not  in  agreement  with  the  style  of 
the  prophet.  It  will  also  be  observed  that  the  subject  of  the  sentence, 
JHVH,  is  not  explicitly  expressed.  This  accords  with  the  later 
custom  of  the  Jews  to  avoid  with  the  greatest  scrupulousness  the 
use  of  the  tetragranunaton  JTIIT'.  They  wrote  either  BTSrt  the  Name 
(e.  g.  Mishnah,  Yoma  3,  8),  or  they  omitted  it  altogether.***  The 
expression  bprt  in  the  pregnant  sense  to  bring  i?ito  contempt  occurs 
only  in  Ez.  22, 7  and  in  the  post-Exilic  passage  Is.  23,  9,t  while  the  anti- 
thetic ""^isn  to  bring  to  honor  is  employed,  besides  Jer.  30,  19,  only 
in  one  passage,  2  Chr.  25,  19.  Elsewhere  this  idea  is  expressed  by 
the  Pi'el  of  the  verb,  not  by  the  Hifil.  As  to  the  contents  of  the 
passage,  it  has  its  parallel  in  the  late  passage  Is.  27,  I3,tt  ^'^^  i" 
Zech.  10,  10  where  we  read:  SSnpiJ  "ncxttl  D''"l2tt  f"lX13  n'^mscm 
-55'^nx  IIDnbl  i:?b3i  f  nx  bi«1  /  will  restore  them  from  the  land  of  Egypt, 
and  fro7n  Assyria  I  will  gather  them,  and  lead  them  into  the  land  of 
Gilead  and  Lebanon.  Moreover,  these  verses  appear  to  be  in  conflict 
with  the  attitude  which  the  prophet  manifests  elsewhere  towards 
Ephraim.  If  our  passage  were  written  by  Isaiah,  it  would  be  the 
only  one  where  he,  after  having  just  proclaimed  the  downfall  of 
Ephraim,  prophesied  its  restoration  and  glorification.  In  the  whole 
group  of  the  preceding  prophecies,  as  well  as  in  c.  17,  a  most 
severe  tone  predominates  against  Israel.  With  the  greatest  satis- 
faction, it  seems,  the  prophet  preaches  the  deportation  of  its  in- 
habitants (8,  I — 5)  and  the  downfall  of  Samaria  (c.  18). 

The  verses  are  best  explained  as  a  manifestation  of  the  same 
feeling  which  recoiled  from  concluding  Malachi  with  the  thought  of 
JHVH    devoting  the   land   to    destruction.     To    close  the  prophecy 


*  See  Delitzsch,  Handwdrterbttch ,  p.  585;  The  Heb.  Language  in  the  Light  of 
Assyr.  Research,  London  1883,  p.  51.  Cf.  also  Prof.  Haupt  in  the  Critical  Notes  on 
Ezekiel,  in  the  Polychrome  Bible,   1899,  p.  81,  1.  l. 

**  Cf.  Haupt,  Beitr.  z.  assyr.  Lantlehre,  Gott.  Gel.  Nachr.,  April  1883,  p.  93f.,  n.  7. 
***  Cf.  A.  Geiger,   Urschrift  und  Ubersetzimgen  der  Bibel,  Breslau  1857,  pp.  261  AT. ; 
T.  K.  Abbott,   Essays,  p.  52  f. ;  Driver,  Crit.  Notes  on  Leviticus,  in  the  Polychrome  Bible, 
p.  31,  11.  48  ff.;  Ginsburg,  Jntr.  to  the  Heb.  Bible,  pp.  36717. 

t  See  Duhm,  D.  Buch  Jes.,  p.  142;  Marti,  D.  Buck  Jes.,  p.  179. 
tt  Cf.  No.  25. 


2Q  K.  J.  Grimm. 

with  the  dark  picture  of  misery,  anguish,  and  despair,  presented  in 
vv.  21.  22,  was  apparently  considered  to  be  too  ill-omened. 

(23)  Is.  18,  V.  7. 

A  further  euphemistic  appendix  appears  to  be  the  conclusion 
of  the  18''^  chapter  of  Isaiah.*  In  c.  18  Isaiah  prophesies  the  fall  of 
the  Assyrian.  Before  Hezekiah,  king  of  Judah  (727 — 699),  in  alliance 
with  Elulaeus  of  Tyre  and  (^idqa  of  Askalon,  had  completed  his  pre- 
parations against  Assyria,  Sennacherib  (705—681)  appeared  in  the 
beginning  of  701  in  Syria,  reduced  the  cities  of  Phoenicia  and  Philistia, 
and  invaded  Judah.**  To  encourage  Hezekiah  to  resist  the  invaders, 
Taharqa,  king  of  Ethiopia  and  Egypt  (704 — 685),  sent  ambassadors 
to  Jerusalem  to  announce  the  dispatch  of  an  Egyptian  army.*** 
Isaiah  tells  them  to  return,  as  JHVH  is  not  in  need  of  human  as- 
sistance. At  the  moment  when  the  Assyrian  plans  ripen,  they  will  be 
effectually  intercepted,  and  the  Assyrians  themselves  will  be  left  a 
prey  to  beasts  and  birds  on  the  mountains  (v.  6): 

p«n  n^nnbi      D'^nn  x:'>s>b  •nni  inw 
siinn  I'lb:?  fnxn  nana  bsi  i:'^:?n  iibr  f pi 

T/tey  will  be  left  together  to  the  ravenous  birds  of  the  mountains 

And  to  the  beasts  of  the  land; 
Thereon  the  ravenous  birds  will  summer, 

Thereon  all  the  beasts  of  the  land  will  winter. 

The   verse   now   following,    quite    unexpectedly,    refers   to    the 
Ethiopians,    the    (ityiOtOL    xal    xaXXiGroi    avd^Qcojtcov   of  Herodotus 

(3,  20.  114):  D^tt  taiitti  pTCtttt  tD5>ia  Mxns  msT'b  ''O  bni^  Jt-^nn  n:?n 
n»  Qiptt  b«  isnx  ttD"^-iTO  iy-ip  -i»x  in  dtoi  las  11a  bbnai  S5ni5 

ni^2  nn  niJ^Si  nini     At  that  time  will  a  gift  be  brought  to  JHVH 
Sabaoth  from  a  people  tall  and  of  polished  skin,  from  a  people  dreaded 

*  On  c.  18  see  Winckler,  ^///tfjtow ,?«//.  Untersuchungen,  Leipzig  1892,  pp.  139 — 142, 
146  ff.;  also  pp.  26  ff.,  and  comp.  Marti,  D.  Buck  Jes.,  pp.   150  ff. 
**  Cf.  2  Ki.  18,  13 ;  Is.  36,  I ;  2  Chr.  32,  I ;  I  R.   38.  39. 
***  Cf.  Ed.  Meyer,   Gesch.  d.  Alterthtims,  i,  §  383 ;  Gesch.  d.  alt.  Agypt.,  pp.  343  ff. ; 
Stade,   Gesch.  d.  Volk.  Isr.,  i,  p.  617;  Kittel,  Gesch.  d.  Hebraer,  i,  Gotha  1888,  p.  308  f. ; 
Klostermann,  Geschichte,  p.  207  f.;  Wellhausen,  Isr.  u.  Jud.  Gesch.,  p.  86  f.;  Kent,  History 
of  the  Heb.  People,  2,  p.  145;   Winckler,   Gesch.  Israels,  Leipzig  1895,  p.  182;    Gesch. 
Babyl.  u.  Assyr.,   1892,  p.  251;  Hommel,   Gesch.  Babyl.  u.  Assyr.,  Berlin   1885,  p.  704 
Murdter-Delitzsch,  Gesch.  Babyl.  n.  Assyr.\  p.  203?.;  Meinhold,  Jes.  n.  seine  Zeit,  p.  10 1. 
Cf.  also  Pietschmann,   Gesch.  d.  Phonizier,  Berlin   1889,  p.  300  f. 

t  t3»r!  foil.  ®3;   so  also  Houb.,  Ew.,  Mei.,  Kno.,  Cheyne,  Guthe,  Griitz,  Kaulen, 
Kittel,  Marti. 

ft  So  Cheyne,  Isaiah,  in   the  Polychrome  Bible,  p.   108,  11.  4off;   itt  reads:   cyiQ 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  2  1 

and  renowned,  a  nation  of  glory  and  fame,  whose  land  rivers  cut 
through,  to  the  place  of  the  Name  of  JHVH  Sabaoth,  Mount  Zion. 
The  passage  is  a  prosaic  imitation  of  v.  2  of  the  foregoing  oracle 
which,  like  all  of  Isaiah's  prophecies,  is  a  rhythmical  composition: 

Depart,  ye  fleet  messengers,  \  to  a  nation  tall  and  of  polished  skin, 
To  a  people  dreaded  and  renowned,  ||  a  nation  of  glory  atid  fame. 

The  phraseology  confirms  our  doubt  as  to  Isaiah's  authorship* 
Observe  that  Pi1S32  niJT'  occurs  twice  in  the  passage,  hardly  in 
accordance  with  Isaiah's  style.  The  hope  expressed  of  what  will 
come  to  pass  at  that  time  does  not  agree  with  the  situation  in  which 
the  speech  was  uttered,  nor  is  it  the  hope  of  Isaiah.  It  belongs 
rather  to  the  eschatalogical  system  of  a  later  age.  Cf  e.  g.  Zeph.  3, 
9.  10  which  may  have  served  as  the  basis  of  Is.  18,  7:  bx  "jBrtX  W  ''D 

••iTOn  in5>)3  in«  cd©  imyb  nw^  c»3  cbs  stipb  minn  ns©  a^^y 

■^rinSlQ  pb^T^  *  *  «  tsy^  Then  I  will  give  pure  lips  to  the  nations, 
that  they  fnay  all  call  upon  the  Name  of  JHVH  to  serve  Him  shoulder 
to  shoulder.  From  beyond  the  Great  River  of  Cush**  *  *  «  they  tvill 
bring  me  offering.  Cf.  Is.  45, 14;  60,  2.  3.  1 1 ;  61,  6^;  62,  2;  23, 18;  Hag.  2, 
/f ;  Ps.  68,  31  ***  The  Name  refers  in  the  system  of  later  Judaism 
to  the  temple  cult  (Duhm). 

The  addition  appears  to  have  been  made  in  order  that  the  final 
impression  of  the  prophecy  be  not  that  of  a  God  crushing  a  mighty 
nation,  especially  in  the  way  this  is  expressed  in  v.  6,  but  rather  the 
cheerful  vision  of  a  most  renowned  people  serving  the  God  of  Israel. 
Thus  the  prophecy  was  made  suitable  for  religious  use.  The  verse 
has  been  judged  a  later  addition  by  Duhm,  Cheyne,  Marti,  and  Kittel 
admits  that  this  is  possible. 

(24)  Is.  27,  V.  6. 

nn'i;n  bnn  ^3b  iKbtti  bit-ittJ-^  nisi  y^T^  np3?''  cj-i«'^  D^xsn  fa-'^j'^n    In 

day^  to  come  Jacob  ivill  take  root,  Israel  will  blossom  and  bud;  and 
they  zvill  fill  the  face  of  the  earth  zoith  fruit. 

*  Cf.  Cheyne,  Introd.,  p.  98. 
**  According    to  Prof.  Haupt   the  'plural    is   amplificative;    see,   in   the  Polychrome 
Bible,  the  Critical  Notes  on  Isaiah,  p.  109,  1.  9;    Critical  Notes  on  Ezekiel,  p.  70,  11.  49  ff.; 
p.  72,  1.  3;  p.  81,  1.  42.     The  Great  River  of  Cush  is  the  upper  course  of  the  Nile,  the 
""T^J  of  Gen.  2,  13.     See  Paul  Haupt,    The  Rivers  of  Paradise,    Proc.  Am.  Or.  Soc, 
March  1894,  p.  ciii;    Wo  lag  das  Paradies?    Ober  Land  und  Meer,  1894/95,  No.  15. 
***  Cf.  Max  Lohr,  Der  Missionsgedanke  im  Alt.   Test.,  Freib.  i.  B.   1896,  p.  23. 
t  Cf.  Eccl.  2,  16.     M  omits  Q'^^'^n. 


■in  K.  J.  Grimm. 

This  verse,  being  written  in  prose,  stands  apart  from  the  Song 
of  the  Vineyard  (vv.  2—5).  Gratz*  believes  that  vv.  7-10  are  dislo- 
cated, and  that  v.  6  is  to  be  joined  to  v.  9.  This,  however,  seems 
forced.  The  tone  of  the  two  passages  is  too  different  to  establish  a 
proper  connection  between  them.  The  verse  apparently  was  added** 
so  as  not  to  close  the  preceding  section  with  JHVH's  threat  against 
His  enemies,  but  rather  with  an  outlook  into  Israel's  future  prosperity. 

(25)  Is.  27,  vv.  12.  13. 

A  further  illustration  of  the  principle  may  be  observed  in  the 
concluding  verses  of  c.  27    of  Isaiah.     VV.  12.  13   read:    dT'S   JT^m 

inx  -inxb  iDpbn  ans^i  n'^isis  bns  ly  nnsn  nbmo^  jiiit'  isnn''  xinn 
■ntjx  yixa  Dimi^n  ifi<ni  bna  iDiion  ifpf\^  xinn  ni^a  n\^i  :bxn«'i  ''an 
tabtJi'T'S  «-pn  ins  nin'^b  iinn©ni  qiis^  fii52D^n-3m   /«  //m/  daj' 

JHVH  will  beat  out  ears  of  wheat  from  the  River  to  the  Torrent  of 
Egypt***  and  ye  will  be  gleaned  up  one  by  one,  ye  Sons  of  Israel.  In 
that  day  also  a  great  horn\  ivill  be  blown,  atid  those  will  come 
who  were  lost  in  the  land  of  Assyria,'\'\  and  those  who  were  outcasts 
in  the  land  of  Egypt,  and  they  will  do  homage  to  JHVH  on  the  holy 
7nountai7i,  in  Jerusalem. 

The  promise  made  by  God  to  Abraham,  Gen,  15,  18  (J),  To  thy 
descendants  I  will  give  this  land  from  the  Torre?tt  of  Egypt,  to  the 
Great  River,  the  river  Euphrates  shall  be  fulfilled.  Like  chaff  the 
heathen  shall  be  blown  out  of  this  territory,!! j  and  the  Israelites 
shall  inhabit  it.    From  the  great  Persian  Empire  and  from  Eg)^pt 

*  Emend.,  i,  p.  14. 
**  The  verse  is  considered  a  gloss  by  Duhm,  Cheyne,  and  Marti. 

***  The  Q'>"iST3  bns  (Assyr.  naxal  Mtigrt)  is  not,  as  is  commonly  supposed  (cf.  Delitzsch, 
Farad.,  p.  310;  Buhl,  Geogr.  d.  alt.  Palestina,  Freiburg  i.  B.  1896,  p.  66;  Hommel, 
Isr.  Oberlie/erung,  Miinchen  1897,  pp.  242,  256  f.),  to  be  identified  with  the  W&dy  el- 
Arish,  the  stream  which  empties  into  the  Mediterranian  at  el  '^  Ar'ish  (the  ancient  Rhino- 
colurd)  between  Gaza  and  Port  Said,  but  rather  with  the  Wady  which  empties  near  Tel- 
Rifah  (Raphia),  further  north,  near  the  present  frontier  of  Egypt.  See  Winckler,  Musri, 
Meluhl}a,  Mam,  Mitt.  d.  Vorderasiat.  Gesellschaft,  1898,  p.  gf.;  Tlie  Book  of  Joshua, 
in  the  Polychrome  Bible  (Engl.  Transl.   1899),  p.  81,  11.  35  ff. 

t  On  the  Shofar,  its  use  and  origin,  see  Cyrus  Adler,  Proc.  of  the  U.  S.  Nat. 
Museum  for  1892,  vol.  16,  pp.  287 — 301 ;  Lagarde,  Mitth.,  4,  p.  192;  cf.  The  Polychrome 
Bible,  Notes  on  Psalms,  p.  221;  Notes  on  Joshua,  pp.  62,  63. 

ft  Later  writers  use  "iTOX  not  only  for  Assyria,  but  also  for  Babylonia  and  for  the 
Persian  empire  (just  as  in  Ethiopic  Pars  is  used  not  only  for  Persia,  but  also  for 
Babylonia ;  Nebuchadnezzar  is  called  king  of  Fars).  The  view  of  Hitzig  {Jes.  iibers. 
u.  ausgel.,  Heidelberg  1833,  in  loc),  Orelli  (Z»;V  Proph.  Jes.  u.  Jer.,  Nordllngen  18S7, 
in  Ibc),  Bredenkamp  (Z>.  Proph.  Jes.,  Erlangen  1887,  in  loc),  that  because  Assyria  and 
Egypt  only  are  mentioned,  the  verses  owe  their  origin  to  Isaiah,  is,  therefore,  untenable 

t•^t  So  Duhm,  Cheyne,  Kittel,  Marti.  . 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  23 

where  they  have  been  dispersed,  they  shall  come  together  to  worship 
at  Jerusalem.  This  stands  in  very  strong  contrast  to  the  preceding 
statement: 

For  the  fenced  city  (Jerusalem)  is  solitary,  [the  wilderness ; 
An  abode  whose  inmates  have  been  scattered,  and  deserted  like 
There  calves  feed,  attd  there  they  lie  down,  and  consume  the 

[branches  thereof. 
When  its  twigs  are  dry,  they  are  broken  off, 
Women  come,  and  set  them  ablaze: 
For  it  is  fiot  a  discerning  people. 

It  will  not  discriminate  between  the  worship  of  JHVH  and  the  illegal 
religious  rites  of  the  Samaritans,  who  have  forsaken  JHVH,  and  for- 
gotten His  holy  mountain,  who  prepare  a  table  for  Gad,  the  Syrian  God 
of  Fortune,  and  pour  out  mingled  wine  for  Meni,  the  God  of  Destiny:* 

Therefore  has  its  Maker  no  compassion  upon  it. 
And  its  Fashioner  shows  it  no  indulgence. 

A  most  awful  conclusion  to  the  ears  of  a  congregation  which 
listened  with  the  utmost  apprehension  of  fear  to  the  Word  of  God. 
To  offset,  as  far  as  possible,  any  evil  effects  which  might  otherwise 
befall  them,  the  proclamation  of  the  fulfillment  of  JHVH's  great 
promise  seems  to  have  been  added. 

That  the  verses  are  out  of  place  after  v.  1 1  has  been  acknowl- 
edged by  Cheyne,  who  places  them  after  27,  i.  Oort  attributes  v.  13 
to  the  Redactor.  V.  12,  however,  betrays  by  its  S^liin  DT^ai  JTTII  the 
hand  of  the  Redactor  as  well.  This  is  the  usual  formula  by  which 
interpolations  are  introduced. 

(26)  Is.  28,  w.  5.  6. 

1^2  n-it2yb  nixnii:  niJTi  rr^n*^  «inn  c'l^s 

t2&«ttn  b:?  noiib  tiBinu  ninbi 
tnny©  n^nb^a  **ia^T»i3b  m1n^b*^ 


*  Cf,  Joann.   Selden,    De  Dis  Syris  Syntagmata;    ed.  altera   opera  M.  A.  Beyeri, 
Lipsiae,  MDCLXXII,  pp.  76  ff.;  Jahn,  Bibl.  Archdol.,  Wien  1805,  3,  p.  516. 

**  Gratz   [Emend.,  i,  p.  14)  would  read   'i^iia^a   niiaJ^I   for  iR   ^"y^-^-o   niiaS^V, 
but  it  is  better  to  emend  to  *'5''1Z35ab ;  the  preposition  has  simply  dropped  out  in  iU.    So 
Cheyne  in  the  Polychrome  Bible  \  cf.  Marti,  yes.,  p.  204;  Oort,  Eviend.,  1900,  p.  99. 
Grimm,  Liturg.  Appendixes.  3 


A^  K.  J.  Grimm. 

In  that  day  will  JHVH  Sabaoth  be  a  coronet  of  beanty 
And  a  diadem  of  adornment  to  the  remnant  of  His  people. 
And  a  spirit  of  judgment  to  him  who  sits  on  the  Judgment-seat, 
And  of  might  to  those  who  beat  back  assailants  from  the  gates. 
These  verses  cannot,  with  Delitzsch,  Dillmann,  Guthe,  Konig* 
and  others,  be  assigned  to  Isaiah,  nor  can  they  be  accepted  as  the 
proper  conclusion  of  the  preceding  prophecy  on  the  overthrow  of 
Samaria.  Wildeboer**  holds  their  original  place  to  be  after  v.  29. 
But  there  they  do  not  connect  well  with  the  foregoing  didactic 
poem  of  which  v.  29  is  the  fitting  close.  Besides,  the  rhythm 
of  w.  23 — 29  is  different  from  that  of  w.  5.  6.  Versification  and 
style  remind  us  of  the  post-Exilic  appendix,  c.  4,  2 — 6:***  In  that 
day,  to  those  of  Israel  ivho  have  escaped,  the  self-spriftging  plants  of 
JHVH^  will  be  grace  and  glory,  and  the  fruit  of  the  land  pride  and 
adornment.  Note  also  the  suspicious  i^lSiSl  BT'S.  In  the  sense  here 
intended,  nT'BS  is  a  ajca^  X^yo^evov  in  the  Old  Testament.  In  Ez.  7, 
7.  10,  the  only  passages  where  the  word  occurs  again,  it  is  used  in 
a  different  sense.ff  In  Mishnic  Hebrew  !TT^£2  signifies  band  or  hoop, 
and  so  here  the  band  or  fillet  worn  around  the  head,  diadem.  The 
Tay  "liJO  is  the  usual  title  for  the  post-Exilic  community,jft  and  is 
found  nowhere  in  the  genuine  prophecies  of  Isaiah,  but  in  the  late 
passages  11,  11.  16;  10,  20;  4,  3.  And  can  we  really  believe  Isaiah  to 
be  capable  of  applying  to  JHVH  the  same  epithets  which  before,  in 
V.  I,  he  employed  against  Samaria  and  its  drunken  aristocrats? 

Woe!  the  proud  coro?iet  of  the  drunkards  of  Ephraim 

And  the  fading  flower  of  her  beauteous  adornment. 

Which  crown  the  rich  valley  of  those  %vho  with  wine  are  down-smitten  I 

The  prediction,  moreover,  that  on  the  day  when  Samaria  falls 
JHVH  will  give  to  the  remnant  —  which  would  then  refer  to  Judah 

*  Guthe  in  Kautzsch's  AT\  Konig,  Einleitung  in  d.  Alt.  Test.,  Bonn  1893,  p.  316. 
**  G.   Wildeboer,    D.   Litteratur    des  Alt.    Test,    nach    der  Zeitfolge    Hirer  Ent- 
stehung,  iibersetzt  v.  F.  Risch,  Gott.   1894,  p.  i66. 
***  Cf.  No.  20  (above,  p.  25). 

t  The  nini  nias  refers,  according  to  W.  R.  Smith  {Prophets'^,  p.  425,  n  4),  Briggs 
{Mess.  Proph.,  p.  194,  n.  5),  Cheyne  {Isaiah  in  the  Polychrome  Bible,  p.  134,  1.  30  ff.),  Buhl 
{Worterbuch).  to  the  self-springing  sprouts  in  contradistinction  from  cultivated  plants.  Cf 
also  Lagarde,  Semitica,  i,  p.  8f.;  Mitth.,  4,  p.  139;  A.  Duff,  Old  Test.  Theology, 
i89''>  ^1  p-26i;  Franz  Delitzsch,  Mess.  Weissagungen  in  geschichtlicher  Folge,  1890, 
p.  96 ;  G.  Kerber,  Die  religionsgeschichtl.  Bedeutung  der  hebr.  Eigennanien,  Freiburg  i.  B. 
1897,  p.  39.  The  niiT^  nas  is  thus  synonymous  with  mttjn  IT^aJ  Gen.  2,  4b  (J);  cf. 
Paul  Haupt,  Journal  of  the  Am.    Or.  Soc,  17,  p.  158. 

ft  Usually  rendered /a/tf,  doom.     Cornill  translates  crown{\\.     Cf.  Kratzschmar,  D. 
Buch  Ezechiel,  Gott.  1900,  p.  75. 

ttt  Cf.  Giesebrecht,  Beitr.  z.  Jesaiakrit.,  pp.  37 — 43. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  ^  c 

—  splendor,  and  glory,  and  warlike  strength,  contradicts  all  we  know 
of  Isaiah's  attitude  in  regard  to  Judah  and  its  future.  Compare  the 
immediately  following  verse  7;  v.  22;  29,  1—4.  9—15;  30,  i— 17;  31, 
1—4.  Nowhere  does  the  prophet  spur  the  Jews  on  to  battle.  Judah 
is  to  trust  in  JHVH,  and  see  its  salvation  in  quietness  and  rest.  It  is 
precisely  the  earliest  prophecies  that  are  the  most  outspoken  on  this 
point.  The  passage  is,  however,  not  unlike  the  descriptions  in  10,  20. 
21;  II,  2.  3;  33,  5.  6.  23^;  55,  3,  all  of  which  are  late.*  The  oracle 
naturally  closes  with  vv.  3.  4:  —  riDOTQin  D'^bsia 

:a''-iBX  ■^-iiD©  ni«a  m-j^^ 

Q''2tto  K-^a  ««-i  by*** 

f  p  mi2a  ft  rnDSD  fntr^m 

nnix  nx-in  n^-ii 

With  feet  they  shall  be  trampled  upon  — 

The  proud  crown  of  the  drunkards  of  Ephraim, 

And  the  fading  flower  of  her  beauteous  adornment, 

Which  crown  the  rich  valley; 

And  it  will  be  like  an  early  fig  before  the  fruit-season, 

Which  as  soon  as  a  man  sees  in  his  hand,  he  swallows. 

This  might  have  left  a  sad  impression  on  the  minds  of  the 
worshipping  hearers  or  readers,  especially  since,  as  stated  above,  p.  14, 
the  conscience  of  many  of  them  was  not  so  clear  as  to  make  an 
application  to  themselves  entirely  out  of  the  question.  To  counteract 
it  the  following  vv.  5.  6  seem  then  to  have  been  appended.fff  The 
explanation   of  Giesebrecht*f ,    that   vv.    5.   6    are    a    correction    of 


*  Cf.  Duhm,  ad  loc,\  Cheyne,  Intr.^  pp.  64f. ;  51  f.;  l63f.;  Marti,  pp.  106;  113; 
-42;  357.  The  genuineness  of  Is.  11  is  defended  by  J.  Halevy,  Rev,  Semit.,  Jan.  1899, 
pp.  13  —  19,  and  Steuernagel,   ThLZ,  26,  316. 

**  For  m  rys.  ba3  ns'^S  Siegfried-Stade  would  emend,  ace.  to  v.  5,  nifitSJn  nn'^BS. 
Cf.  Gesen.-Kautzsch,  Heb.  Gram.^^,  §  I28w;  Konig,  Syntax,  §  243  f. 
***  Omit  -lUJX,  following  6. 

r  in  has  nn'<n  at  the  beginning  of  v.  4,  nit'^ac  fin'^ni;  but  by  transposing  rtH'^ni, 
with  Duhm,  Cheyne,  and  Marti,  we  obtain  a  second  subject  for  the  plural  n3Da"in  (cf.  Stade, 
I/e6.  Gram.,  p.  298,  last  1.;  Konig,  Lehrgeb.,  i,  p.  183,  1.  4),  and  get  rid  of  the  com- 
parison, assumed  by  ^,  of  a  flower  to  a  fig. 

"ri"  itt  Jnilsn;  see  Konig,  Lehrgeb.,  II.  i,  p.  201,  1.  il  from  the  bottom. 
ttt  The  fact  that  the  passage  is  not  genuine  is  recognized  by  A.  Sorensen,  ^uda  u.  d. 
assyr,  Weltmacht,  1885,  p.  13;  Duhm,  D.  Buck  Jes.,  p.  172;  Hackmann,  Zukunfts- 
erwart.,  p.  28 f.;  Cheyne,  /«/r.,  p.  181;  P.  Volz,  Die  vorexil.  Jahweprophetie,  Gott.  1897, 
p.  62;  Kittel,  D.  Proph.  ^esfi,  p.  250;  Martin  Bruckner,  Die  Komposition  d.  Buck.  Jes., 
cc.  28—33,  Halle  1898,  p.  15;  Marti,  D.  Buck  Jes.,  p.  204. 
*f  Beitr.  2.  Jesaiakritik,  p.  53f. 


-g  K.  J.  Grimm. 

Isaiah's  earlier  prophecies  of  the  ruin  of  both  kingdoms,  made  by 
the  prophet  himself,  is  excluded  by  the  un-Isaianic  character  of  the 
passage.  Geiger's  view*  that  buoyant  national  pride  demanded  that 
such  severe  words  of  censure  as  are  uttered  in  Is.  27,  10.  11  (cf  No.  25) 
and  28,  1—4  should  be  interrupted  by  words  of  comfort  and  pro- 
mise, is  improbable. 

(27)  Is.  30,  V.  18. 

nb  ''Din  bD  i-iTOx 

Therefore  JHVH  longs  to  be  gracious  to  you, 
Therefore  He  lifts  Himself  up  to  show  mercy  to  you; 
For  JHVH  is  a  God  of  justice; 
Happy  are  all  who  lo7ig  for  Him! 

The  prophecy  to  which  this  forms  the  conclusion,  is  directed 
against  an  alliance  which  Hezekiah,  king  of  Judah  (726—697),  had 
concluded  with  Tirhaqa,  king  of  Ethiopia  and  Egypt  (704 — 664),  for 
the  purpose  of  throwing  off  the  Assyrian  yoke.**  The  preparations 
for  revolt  had  been  made  in  all  secrecy;  the  negotiations  with  Egypt 
had  been  strictly  concealed  from  Isaiah.  But  when  at  last  he  came 
to  know  them,  and  it  was  too  late  to  undo  what  had  been  done,  the 
indignation  of  the  staunch  opponent  of  the  Egyptian  policy  found 
utterance  in  burning  words.***  He  derides  the  folly  of  the  king,  his 
counsellors,  priests,  and  prophets,  who  expect  from  it  any  substantial 
help.  The  plan,  being  contrary  to  the  spirit  of  JHVH,  will  turn  to 
their  shame  and  confusion.  Egypt  is  a  worthless  power,  loud  enough, 
indeed,  with  the  offer  of  promises,  but  slothful  in  the  performance 
of  them:  a  people  which  can  avail  nothing,  but  brings  but  disappoint- 
ment and  disgrace  (w.  5.  7).  But,  he  continues,  these  lying  sons  will 
not  hear  the  direction  of  JHVH :  they  are  weary  of  the  monotony 
with  which  the  prophet  constantly  appeals  to  Israel's  Holy  one: 
Turn  from  the  way,  go  aside  from  the  path. 
Trouble  us  no  more  with  Israefs  Holy  One! 

*  UrscAri/i,  p.  92. 
**  Cf.  2  Ki.  18,  21 ;    19,  9  (=  Is.  36,  6);   Gratz,   Gesc/i.  d.  Jud.,  2,  p.  232  f;   Meyer, 
Gesch.  d.  Alith.,  i,  §  382;  Stade,  Gesch.  d.  Volk.  Isr.,  i,  p.  614;  Wellhausen,  Jsr.  jt.  Jud. 
Gesch.,  p.  86;    Winckler,   Gesch.  Isr.,  i,  p.  184;   Guthe,   Geschichte  des   Volkes  Israel, 
Freiburg  i.  Br.,  1899,  p.  204.     Cf.  also  Kohler,  Bibl.   Gesch.  2,  2,  pp.  434ff. 

***  Cf.  on  the  Assyrian  policy  of  Isaiah  as  against  the  national  policy  of  the  priests 
Winckler,   Gesch.  Isr.,  1,  p.  108 f. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  ^7 

What  will  be  the  result  of  this  political  shortsightedness?  "This 
guilty  act  shall  be  to  you  like  a  bulge  caused  by  a  breach  in  a 
lofty  wall,  ready  to  fall  at  an  instant,  to  which  breaking  comes 
suddenly,  full  suddenly."  Your  whole  national  existence  will  be 
endangered.  If  ye  had  maintained  a  dignified  neutrality  instead  of 
pursuing  the  crooked  diplomacy  of  a  foreign  policy,  ye  would  have 
been  delivered;  but  ye  refused  and  put  your  trust  in  the  cavalry  of 
Egypt,  therefore  shall  your  pursuers  be  swift!  On  the  day  of  battle 
ye  shall  flee  at  a  war-cry  of  five,  and  your  few  survivors  will  be 
found  deserted  and  defenseless  (v.  17): 

in^^yr}  by  03di  inn  »«-i  by  pnD 

Ye  shall  flee  at  a  war-cry  of  five,  till  your  remnant  is  become 
Like  a  pole  on  the  top  of  a  mountain,  and  like  a  signal  on  a  hill. 

With  this  ominous  threat  the  prophecy  reaches  its  climax.  The 
passage  which  v.  18  now  introduces  with  pb,  DDSDnb  ni«T'  nOH''  pbl 

lb  "iDin  bD  ^"n2?s«  miT'  tsscjis  '^nbs   ""d  OD^mb  niT^  pbi,  follows  quite 

abruptly,  and  does  not  cohere  with  w.  15 — 17.  Exegetes,  indeed, 
have  tried  to  find  here  the  proper  close  of  Isaiah's  angry  speech, 
but  it  can  hardly  be  said  with  success.  Grotius,  Guthe,  and  Kittel* 
interpret  DD::nb  HliT'  HDni  JHVH  is  tardy  in  being-  gracious  to  you, 
He  will  yet  wait,  before  He  will  show  His  mercy  towards  you.  D","!'^ 
DD'cmb  is  said  to  mean:  He  will  remain  in  the  distance  lifting  Hi^nself 
up,  azvay  from  you{\i&\\di&NQxV,  DeWette,  Delitzsch**),  or:  He  remains 
sublimely  indifferent  "hocherhaben  und  teilnahmslos  oben,"  as  Dill- 
mann***  expresses  it.  But  since  Dl"!  is  not  usual  in  this  sense, 
Houbigant,  Lowth,  Ewald,  Cheyne,  Bredenkamp,  Nagelsbach,  Guthef 
prefer  to  read  DIT',  at  the  same  time  retaining  the  b  before  the  two 
infinitives.  And  instead  of  calling  these  interpretations  artificial, 
Dillmann  accuses  the  prophet  of  artificiality  as  the  end  of  the 
verse,  where  nsn  in  lb  "^Din  bD  "^ll&K  cannot  but  have  its  usual  sense 
to  long  for,  will  not  harmonize  with  his  interpretation  of  the  preceding. 


*  Grotius,  Annot.  ad  Esai.,  p.  301;  Guthe  in  Kautzsch's  AT;  Kittel,  D.  Proph. 
Jes.^,  p.  274. 

**  Hendewerk,  Des  Proph.  Jesaja   Weissag.,  Konigsb.  1838,  i,  p.  581;  DeWette, 
HI.  Schrift,  Heidelb.  1839;  Delitzsch,   Jes.^,  1879  (4th  ed.   1889),  p.  330. 
***  Der  Proph.  Jes.^,  1890,  in  loc. 

t  Lowth,  Jesajas,  neu  ubersetzt  etc.  von  J.  B.  Koppe,  Gott.  1779,  3i  P-  I34; 
H.  Ewald,  Die  Proph.  d.  Alt.  Btmdes\  i,  p.  271  (2d  ed.  Gott.  1867,  i,  p.  346);  Cheyne, 
The  Proph.  of  Isaiah'^,  in  loc;  Bredenkamp,  A  Proph.  Jes.,  1887,  in  loc.;  Nagelsbach 
in  Lange's  Bibeliverk,  in  loc. 


-o  K.  J.  Grimm. 

This  verse  must  be  understood,  with  C<S*  Jerome  {grandis  dementia 
Dei!  Vail.  4,  409),  Koppe,  J.  D.  Michaelis,  Eichhorn,  Gesenius,  Knobel, 
Reuss,  Andreae,  Duff,  Duhm,  Cheyne  (in  the  Polychrome  Bible),  and 
Marti,  as  a  promise.**  The  t2B«tt  in  18^  is  the  righteous  judgment  of 
JHVH  by  which  He  delivers  the  community  from  oppressing  tyrants, 
and  purifies  it  of  its  guilt  and  uncleanness  (cf.  Is.  28,  6;  4,  4).*** 

It  seems  best  to  assume  an  appendix  added  later,  so  as  not  to 
end  the  prophecy  with  the  painful  picture  of  v.  17,  but  with  the 
cheering  remembrance  of  JHVH's  grace  and  mercy  to  all  who  put 
their  trust  in  Him.  Compare  the  anti-ominous  appendix  Ps.  2,  12'' 
(No.  5,  above,  p.  12). 

De  Wette,  Duhm,  Cheyne,  Bruckner,  Marti  connect  the  passage 
with  the  comforting  prophecy  vv.  iQff.  Notice,  however,  the  difference 
of  tone  and  rhythm. 


(28)  Is.  31,  V.  5. 

The  principle  seems,  likewise,  to  be  followed  in  v.  5  of  c.  31,  a 
similar  discourse,  belonging  to  the  same  period.  The  prophet  again 
raises  his  warning  voice  against  those  who  distrust  JHVH  and  rely 
upon  the  help  of  Egypt,  and  again  his  threatening  words  are  followed 
by  an  unexpected  representation  of  future  protection  and  deliverance. 
JHVH,  so  Isaiah,  "the  critic  and  satirist  of  the  moment, "f  sarcastically 
reminds  his  hearers,  is  just  as  wise  as  the  politicians  of  Judah  who 
imagine  themselves  to  be  able  to  deceive  Him;  but  He  will  easily 
outwit  them  and  defeat  their  plans;  He  will  arise  against  the  house 
of  the  evil-doers,  and  against  the  help  of  the  workers  of  iniquity 
(v.  2^);  He  will  stretch  forth  His  hand,  and  ruin  alike  the  politicians 
and  the  Egyptians  whose  assistance  they  invoke.  Woe  to  Jerusalem! 
Like  a  lion  seizing  his  prey  whom  the  shepherds  are  powerless  to 
dismay,  so  JHVH,  at  the  head  of  the  Assyrian  battalions,  will  advance 
against  Jerusalem  without  allowing  Himself  to  be  deterred  by  Judeans 
and  Egyptians  (v.  4): 


*  |}-^<3?  %.-jLifi.  The  expression  to  hope,  to  trust,  used  of  God,  appeared  offensive, 
therefore  3  because  He  begins.  Cf.  L.  Warszawski,  Die  Peshitta  zu  Jes.  (Kap.  1—39), 
Berlin  1897,  p.  52. 

**  Michaelis,  Ubers.  d.  Alt.  Test.,  Gott.  1779,  8;  Gesenius,  Comment,  iiber  d.  Jes., 
Leipz.  1821,  I,  2,  p.  87lf.;  Knobel,  D.  Proph.  Jes.  erkl.,  Leipz.  1843,  p.  222;  Duff, 
Old  Test.  TheoL,  p.  278.  So  also  Halevy  [Rev.  Simit.,  Avril  1899,  p.  123)  who,  however, 
objects  to  nDJT^,  reading  Qpi  instead. 

***  See  A.  Bertholet,  Die  Stellnng  d.  Israel,  n.  Jtid.  zu  d.  Fremden,  Freiburg  i.  B. 
1896,  p.  187. 

t  Fr.  Nietzsche,    Werke,  8,  Leipzig  1895,  p.  245. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  ^g 

D'^5^-1  »btt  lib!?  K-lp"'  IttJiJ 

As  a  lion,  or  as  a  young  lion  growls  over  his  prey. 
When  agaijist  him  the  band  of  shepherds  is  summoned. 
But  at  their  shouting  is  tiot  distnayed,  and  at  their  noise  tiot  dajoited. 
So  will  JHVH  come  down  to  fight  against  Mount  Zion  a?id  against 

the  hill  thereof* 

What  will  then  happen,  Isaiah  does  not  say,  but  every  one  can 
picture  to  himself  how  the  prey  will  fare  under  the  claws  of  the 
growling  lion.  Suddenly,  however,  the  image  changes,  and  instead 
of  the  impetuous  lion  we  read  of  fluttering  birds  protecting  and 
shielding  their  threatened  nest  (v.  5): 

dboi-ii  by  ni«ns  nisT'         pi  p  nifcy  D'^-istD 
**:t2ibttni  moB  b'^sni  p33i 

Like  fluttering  birds***  so  will  JHVH  Sabaoth  shelter  Jerusalem, 
Sheltering  and  delivering,  sparing  and  rescuing  her. 

We  can  think  of  no  reason  which  could  have  prompted  the 
prophet  thus  to  mar  the  effect  of  his  warning  sermon  by  the  abrupt 
addition  of  this  promise.  Only  in  one  case  could  such  a  procedure 
be  vindicated:  if  necessity  demanded  that  the  crushing  severity  of 
the  prophecy  be  abated  lest  the  people,  brokenhearted,  should  be 
driven  to  despair.  The  contemporaries  of  Isaiah,  however,  by  no 
means  make  the  impression  of  being  overmuch  inclined  to  contrition. 
We  are,  therefore,  justified  in  regarding  v.  5  as  a  later  appendix,! 
due  to  the  desire  to  avoid  concluding  with  the  thought  of  JHVH's 
awful  revenge. 

(29)  Is.  37,  vv.  30  -32  (=2  Ki.  19,  29—31). 

rr^sjib^n  n3»ni  o'^mn  t\'^::^n  nDom  n'^so  nsisn  biDi«  nixn  ^b  1l,1^ 
niKToan  min^  rr^n  nw'^bB  nso'^i  id'i-ib  ibsiii  u^'cro  iyi::i  inspi  i^nr 
TT^i  intt  nt3''bBi  tr^nxo  ssn  DbciTtt  "^d  :nbyttb  ''■iB  no:?i  ni:)3b  ©no 

*  So  Hitzig,  Delitzsch,  Orelli,  Cheyne,  Briickner.  Sam.  Bochart  [Hieorozoicon,  rec. 
Rosenmuller,  Lipsiae  MDCCXCIV,  2,  p.  76),  Andreae,  G.  A.  Smith,  Duff,  Duhm,  Guthe, 
Reuss,  Dillmann-Kittel,  Halevy  {Rev.  S^mit.,  Avr.  1899,  p.  129)  interpret  the  verse  to 
mean  that  JHVH  will  fight  for  His  city  on  Mount  Zion.  This  explanation  is  forbidden 
by  the  introductory  mfT^  "iQit  flD  1=  which  connects  v.  4  with  v.  3.  To  delete  it, 
with  Duhm  and  Kittel,  is  not  admissible,  since  its  insertion  could  not  be  accounted  for. 
**  Read,  with  Stade,  ZAT  6,  189,  the  inf.  abs.  b*iSn  and  O'^^an  instead  of  the 
perf.  hiph.  of  M. 

***  Cf.  Matth.  23,  37.  t  Cheyne,  Briickner,  Sorensen,  Marti. 


.Q  K.  J.  Grimm. 

:n«T  ilttjysn  niiiSS  «T1»T^  t^m^p  And  let  this  be  a  sign  to  thee:  Ye  eat 
this  year  that  which  grows  of  itself,  and  the  second  year  that  which 
spriiigs  from  the  roots,  and  the  third  year  ye  will  sow  and  reap,  and 
plant  vifieyards,  and  eat  the  fruit  thereof.  And  those  of  the  House  of 
Judah  who  have  escaped  and  are  left  shall  again  take  root  doivmvard, 
and  bear  fruit  upward;  for  out  of  Jerusalem  shall  go  forth  a  remnant, 
and  those  who  have  escaped  out  of  Mount  Zion.  The  zeal  of  JHVH 
Sabaoth  will  perform  this. 

The  passage  forms  the  sequel  to  the  Song  of  Derision  upon 
Sennacherib,  37, 22 — 29.  But  the  abrupt  change  in  the  person  addressed, 
and  the  difference  of  rhythm  make  it  impossible  to  connect  it  with 
the  taunting  song.  Nor  can  it  be  supposed,  with  Kuenen  and  Kittel,* 
that  the  verses  are  the  transposed  continuation  of  some  prophecy  of 
Isaiah  to  Hezekiah.  Both  ideas  and  phraseology  are  not  Isaianic. 
The  high  honor  here  accorded  to  Jerusalem  and  the  remnant,  agrees 
more  with  the  late  passages  Is.  4,  2  (cf  No.  20);  28,  5.  6  (No.  26); 
Mic.  2,  12  (No.  56);  4,  7;  5,  6.  7;  7,  18**  than  with  the  genuine  proph- 
ecies- of  Isaiah.  Jni"iXO  and  nt2''bB  are  later  conceptions  and  expres- 
sions, Jita'^bB  occurs  again  as  synonym  of  tT'nXTJJ  in  Is.  4,  2;  10,  20; 
15,  (^  (post-Exilic).  Instead  of  the  expression  Spy  ln*'S  used  by  Isaiah, 
we  have  here,  v.  31,  mifii  tT^i  and  bSilttJi  tT'i.  Moreover  v.  32^  is 
taken  literally  from  Is.  g,  6  (post-Ex.);  v.  32^  is  formally  related  to 
Is.  2,  3^  (cf  No.  57)  while  in  v.  31  we  have  a  striking  parallel  to 
Is.  27,  6  (cf  No.  24). 

The  conclusion  appears,  therefore,  justified  that  vv.  30 — 32  are  a 
later  addition.  The  appendix  is  possibly  due  to  the  desire  to  make 
the  preceding  prophecy  suitable  for  reading -in  the  Synagogue  by 
means  of  an  auspicious  close.  The  song  ends  with  the  following  lines 
of  evil  import: 

loai  inn  T'  i-i2p  iJT'aTJjii 

f  D'l'^BTOi  niaa  -i^in  x«i  pn-^i  m©  nicy  \^r\ 

ttt:7i«i^^  T^i^^ii  'inrnoi  ttl^p  ''ssb 

''iTxn  nb5?  *t73'ii^T»i  ''^sx  irainm 

*  Kuenen,  Onderz.,  i,  §25,   17;  Kittel,  D.  Proph.  Jes.^,  p.  327, 
**  See  Stade,  ZAT,  i,  pp.  165  ff.;  3,   iff.;  4,  291  ff.;  Wellhausen  and  Nowack,  Die 
klein.  Fropk.,  in  loc. 

***  So  Stade,  Dillmann,  Duhm,  Cheyne,  Marti.     J|  ^nni. 

t  So  Klostermann,  Cheyne;  cf.  Is.  41,  18;  Jer.  12,  12.  M  nolttJI  (2  Ki.  19,  26  nBlttJl). 

It  JU  nap  i3Sb ;  but  'p  'b  must  be  drawn  to  v.  28,  'rop  and  *7n21i5  complementing 

one  another.     So  Wellhausen  in  Bleeks's  Einl.*,  p.  257,  Duhm,  Guthe,  Cheyne,  Marti. 

ttt  Sense   and   rhythm   seem   to  'require  that  the  Sof  Pasuq  be  placed  after  "Ittia, 

and  that  the  nx  before  -jta^rn,  and  ^ix  'nntl  'JSi  (Jl  v.  29)  be  omitted. 

♦t  -JJIX©  with  «  -jrttJIS  'nriKl  (cf.  a;  17,  12).  Budde,  Gratz,  Cheyne,  Marti.  S&,  -jJJXll}. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  ai 

^iriBos  '^sintti  7BKS  Tin  '^n'nm 

:nn  nsn  nm^  -j-ns  T'^nmnni 

Hence  thy*  task:  to  lay  low  fenced  cities  in  desolate  heaps. 

Their  inhabitatits,  paralyzed  all,  were  dismayed,  put  to  shame,     [hills. 

Like  grass,  tender  grass,  they  became,  like  blades  on  the  house  tops  and 

Thou  art  full  in  my  view,  rising  up,  sitting  down,  going  out,  coining  in; 

Thy  raging  and  uproar  against  me  have  come  to  my  ears. 

So  I  put  my  ring  through  thy  nose,  and  between  thy  lips  my  bridle**  ^ 

And  the  way  thou  art  come,  by  that  do  I  make  thee  return. 


(30)  Is.  43,  w.  20^.  21. 

The  pericope  of  Is.  43  which  ends  with  vv.  20^.  21  proclaims  the 
fall  of  Babylon  and  the  consequent  deliverance  of  the  Jews  from 
Chaldean  bondage,  a  redemption  far  surpassing  in  wonder  the  Exodus 
out  of  Egypt: 

:n3!?"'  ni3ni  n'^sn  rrncn  n^n  "^nnDn 

[perceive  it? 
Behold,  I  accomplish  a  new  thing;  already  it  springs  forth.  Do  ye  not 
Yea,  I  will  set  a  way  ifi  the  wildertiess,  and  rivers  in  the  desert; 
Wild  beasts  of  the  field  will  honor  me,  the  jackals  and  the  ostriches. 

It  is  highly  probable  that  Deutero-Isaiah  brought  the  prophecy 
to  a  close  with  these  verses.***  For  the  first  two  stichs  of  the  following 
are  an  almost  literal  repetition  of  v.  19''.    We  read:  iSTai  ''nina  "^D 

nnsDi  '^nbnn  ^b  inns''  it  c:?  I'^i'^nn  '^12'$  nipicnb  p'^o'^n  trnns  d''» 

For  I  give  waters  in  the  wilderness,  streams  in  the  desert,  to  yield 
drink  to  my  people,  my  chosen.  The  people  which  I  have  formed  for 
myself,  they  will  proclaim  my  praise.  If  genuine  they  would  stand  in 
a  rather  peculiar  parallelism  to  the  preceding  verse:  on  the  one  side 
the  elect  people  of  JHVH  singing  hymns  of  praise,  on  the  other  the 
worshipping  jackals  and  ostriches.  Note  also  that  d^  occurs  twice  in 
close  succession.  Such  a  parallelism  and  such  a  style  we  can  scarcely 
credit  to  the  "great  Unknown."  The  late  use  of  IT  as  a  relative  pronoun 
is,  likewise,  very  remarkable.  With  the  exception  of  Is.  42,  24  (IT 
lb  13Ki:n,  a  late  insertion)  IT  occurs  as  relative  pronoun  only  in  the 
latest  poetical  Hterature:  Pss.  9,  16;  10,  2;  17,  9;  31,  5;  32,  8;  62,  12; 

*  Sennacherib's. 
**  Cf.  Eng.  Transl.  of  Ezekiel  in  the  Polychrome  Bible,  p.  133. 
***  Cf.  Duhm,  D.  Buck  Jes.,  p.  300;  Cheyne,  Intr.,  p.  257;  Marti,  Jes.,  p.  298. 


.^  K.  J.  Grimm. 

42  ■> 

68,  29;  142,  4;  143,  8;  Ex.  15,  13  (R).  Most  likely  the  verses  are  an 
addition  on  the  part  of  the  scribes,  to  whom  it  was  repugnant  to 
conclude  a  prophetical  lesson  with  the  mention  of  unclean  animals 
(Lev.  II,  16;  Deut.  14,  15). 

(31)  Is.  45,  V.  25. 

In  JHVH  will  be  justified,  and  in  Him  will  make  their  boast,  all  who 

spring  fr 01  n  Israel. 

These  words  appear  to  be  a  later  addition  to  the  prophecy  of 
Deutero-Isaiah  on  the  restoration  of  Israel  by  Cyrus  and  the  fall  of 
heathendom,  cc.  44,  24—45,  24.    They  simply  repeat  the  contents  of 

V.  24»  :t:pi  mpis  **niQX'i  mir^n  t^ 

Only  through  JHVH,  it  will  be  said,  are  victories  atid  strength, 

and  seem  intended  to  form  a  strong  antithesis  to  the  preceding  ill- 
omened  V.  24^^  which  otherwise  would  have  closed  the  prophecy: 

Together  will  they  perish,  and  be  put  to  shame,  all  those  who  zverc 

incensed  against  him. 

(32)  Is.  49,  V.  26. 

In  c,  49  of  Is.,  vv.  I4ff.,  JHVH  consoles  Zion  which  feels  de- 
solate and  forsaken,  having  lost  all  hope  that  her  children  will  ever 
return  to  their  mother.  JHVH  has  forsaken  me!  Zion  cries  out  in 
her  despair.  But  JHVH  replies  that  He  is  more  faithful  to  Zion  than 
the  mother  to  the  babe  at  her  breast.  He  will  never  forget  her. 
Her  walls  are  tattooed  on  His  palms  as  a  perpetual  memorial.! 
Her  children,  it  is  true,  are  now  scattered  and  few  in  numbers;  but 
they  will  be  gathered  and  marvellously  increased,  and  their  oppressors 
will  be  given  over  to  mutual  destruction: 


*  So  Versions;  M  lp'^1?'?. 
**  ^OiJI]  for  ^  '-iTSftt  "iS;'  Luzzatto,  Oort,  Ryssel.   Cf.  also  Cheyne's  Isaiah  in  SBOZ 
p.  141 ;  Marti,  Jes.,  p.  314.     Oort,  Emend.,  p.  103,  reads  1'n^St'i. 

***  Duhm's  emendation;  ^  xil''  T^IS;  Cheyne,  Marti  irb^i  I'^bs. 

t  On  tattooing  see  W.  Robertson  Smith,  Kinship  and  Marriage  in  Early  Arabia, 
Cambridge  1885,  pp.  2i4ff.;  Stade,  ZAT,  14,  2506".;  Eng.  Transl.  of  Ezekiel,  in  the 
Polychrome  Bible,  p.  IT 3,  11.  3 iff,;  ibid.,  Eng.  Transl.  of  Leviticus,  p.  99,  1.  29. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  ao 

I  zuill  cause  thy  oppressors  to  eat  their  own  flesh, 

With  their  own  blood  they  shall  be  drunken  as  with  new  wine! 

The  following  verse,  n©i  bD  l^i'i'i 

inp:?"^  T'ssc  7b«3ii 

All  flesh  shall  know 

That  I,  JHVH,  am  thy  deliverer, 

That  thy  redeemer  is  the  hero  of  Jacob, 

consists  of  three  stichs  instead  of  two  as  is  the  case  with  the  pre- 
ceding verses  of  the  chapter,  and  it  occurs  again  in  c.  60,  16  where  it 
perfectly  agrees  with  the  context.  It  has  been  placed  here,  it  seems, 
in  order  that  the  prophecy  might  not  end  with  the  dire  destruction 
of  oppressing  tyrants,  but  rather  with  the  comforting  thought  of 
JHVH,  the  Redeemer  and  Deliverer. 


(33)  Is.  51,  w.  15.  16. 

■i-im  DWX1  nttT»  nixni  niir^  rh^  ittn'^i  Q'^n  ys-i  'j'^nbx  nirr'  ''D3551 
:nnx  ^^d's  ii'^tb  **-iias5i  px  lO'^bn  a'^^©  *mt:3b  T'^n^OD  "^T^  bsnn  T'^sn 

/  am  JHVH,  thy  God,  who  stirs  up  the  sea  that  its  waves  roar, 
whose  Name  is  JHVH  Sabaoth,  And  I  put  my  words  in  thy  mouth, 
and  with  the  shadow  of  my  hand  I  covered  thee,  to  stretch  out  the 
heavens,  and  to  found  the  earth,  and  I  said  to  Zion:  Thou  art  my 
people. 

These  verses  appear,  likewise,  to  form  a  euphemistic  appendix. 
In  the  prophecy,  to  w^hich  they  seem  intended  to  form  the  conclusion, 
JHVH  exhorts  Zion  to  put  her  trust  in  Him,  and  not  to  be  afraid 
oi  frail  man  who  dies.  He  rebukes  her  for  having  forgotten  JHVH, 
her  Maker,  who  stretches  out  the  heavens  and  spreads  out  firmly  the 
earth.  With  this  severe  reproof  the  statement  of  v.  16^,  that  JHVH 
has  put  His  words  into  the  mouth  of  Israel,  can  scarcely  be  brought 
into  connection.  Moreover,  we  have  in  v,  16  no  less  than  three 
quotations:  from  Is.  59,  21;  49,  2,  and  Hos.  2,  25.  Similarly  v.  15, 
apart  from  the  opening  words,  stands  literally  in  Jer.  31,  35^^  (post- 
Ex.).  It  is  true,  Giesebrecht***  regards  the  words  there  as  a  quotation 
from  Is.  51,  15;  but  it  is  not  quite  clear  that  Jer.  31,  v.  35^  is  foreign 
to  the  context,  while  the  words  can  hardly  be  accounted  for  in  our 


*  masb  S,  Houb.,  Duhm,  Griitz,  Ryssel,  Cheyne,  Marti,  Oort;  ill  Sbsb. 

**  -rait  for  ^  -i^jxb. 
***  See  his  Commentary  on  Jeremiah,  Gott.  1894,  p.  173. 


^.  K.  J.  Grimm. 

passage,  if  written  so  as  to  follow  vv.  12—14.  That  the  verses  are  an 
addition  to  the  prophecy  of  c.  51  has  been  recognized  by  Cheyne 
and  Duhm.*     Kittel**  also  admits  that  this  is  probable. 

What  induced  a  later  scribe  to  append  these  verses?  The 
suggestion  of  Cheyne  that  the  verses  were  inserted  to  fill  out  the 
place  of  an  illegible  passage,  does  not  account  for  their  specific 
contents.  Why  theses  verses  and  no  others.?  Most  likely  the  appendix 
owes  its  origin  to  the  desire  to  obtain  an  auspicious  conclusion  to 
the  prophecy  of  vv.  12 — 14.  Unfortunately  vv.  I3<=.  14  seem  to  be 
hopelessly  corrupt.    V.  13*''  reads: 

:ps5  iD^i        Q'^tt©  ntt'is  "fW  nifTi  r\2itt\^ 

. . .  and  forgettest  JHVH,  thy  Maker,  who  stretches  out  the  heavens, 

and  spreads  out  firmly  the  earth? 
And  tremblest  continually  all  the  day  for  the  fury  of  the  oppressor? 

It  may  be  supposed  that  words  such  as  these,  followed,  very 
probably,  by  similar  ones,  were  not  felt  by  the  Jews  to  be  of  very 
good  omen. 

Jeremiah. 

(34)  Jer.  3,  vv.  14-18. 

This  passage,  a  prophecy  on  the  restoration  of  Israel  and  the 
consequent  establishment  of  the  ideal  Zion  toward  which  the  heathen 
nations  flock,  interrupts  the  context.  We  would,  at  least,  expect  the 
repentance  of  the  people  to  be  mentioned  before  the  announcement 
of  the  restoration.  The  proper  continuation  of  v.  13  is  v.  19,  for,  as 
Stade***  pointed  out,  "'DSKI  in  v.  19  requires  an  antithesis  which  is 
found  in  the  thought  of  v.  I3,f  while  between  v.  19  and  v.  18  no 
connection  can  be  traced.  Similarly  vv.  146".  have  no  organic  con- 
nection with  the  preceding  vv.  12.  13,  where  Ephraim  alone  is 
addressed;  vv.  I4ff.,  however,  speak  of  Israel  as  including  Judah  and 
Ephraim.  Further,  as  Kuenenff  observed,  these  verses  can  only  have 
been    written    after   the   destruction    of  Jerusalem   (586),    while    the 


*  Cf.  Cheyne,  Intr.^  p.  303;  Isaiah,  in  the  Polychrome  Bible,  Eng.  Transl.,  p.  90; 
Heb.  Ed.  p.  147,  1.  47;  Duhm,  D.  Buch  Jes.,  p.  358.     See  also  Marti,  Jes.,  p.  340. 
**  D.  Proph.  yesfi,  p.  442.  ***  ZAT,  4,  152. 

f  So  Giesebrecht,  Jer.,  Gottingen  1894,  in  loc;  Rothstein  in  Kautzsch's  .4 7";  Griitz, 
Emend.,  i,  p.  40;  Smend,  Alttest.  Relig.,  p.  237;  2d  ed.,  p.  248.   Stade,  followed  by  Cornill 
in  The  Book  of  Jeremiah,  in  the  Polychrome  Bible  (1895),  Driver  [Intrfi,  p.  251),  and 
others,  sees  the  contrast  to  v.   19  in  v.  5;  but  see  Giesebrecht,  op.  cit.,  p.  14. 
If  Onderz.,  2,  p.  172. 


Euphemistic  Liturgical  Appendixes  in  the  Old  Testament.  At 

surrounding  prophecies  refer  to  the  time  of  Josiah  (639 — 609).  V.  14 
would  contradict  v.  16^,  where  it  is  stated  that  the  Holy  Land  will 
gradually  be  filled  again  by  the  returning  Israelites,  if  v.  14  be 
understood  to  imply  that  Zion  was  yet  inhabited.  V.  15  presup- 
poses the  downfall  of  the  Davidic  dynasty  as  a  /ai^  accompli^ 
Similarly  the  call  of  the  people  for  the  Ark  of  JHVH  points  to  the 
time  when  the  temple  was  lying  in  ruins,  and  the  former  guarantee 
of  victory  was  felt  to  be  missing.  Even  supposing  the  Ark  of  JHVH 
to  have  been  lost  at  an  earlier  time,  the  priests  would  hardly  have 
informed  the  people  of  the  calamity.  Only  after  the  destruction  of 
the  Temple  there  was  no  possibility  of  denying  the  fact  (Giesebrecht).** 
According  to  v.  18  both  Israel  and  Judah  are  languishing  in  exile. 
It  seems  doubtful  whether  the  passage  owes  its  origin  to  Jeremiah. 
VV.  17.  18  have  been  pronounced  not  genuine  by  Stade,  Cornill,  Giese- 
brecht, Smend.  In  v.  17^  the  phrase  Dlb  n^"n©  "^nnSi  (liy)  IDb''  (xbl) 
S^ir,  which  Jeremiah  employs  in  speaking  of  the  stubbornness  of 
Israel***,  is  used  of  the  gentiles;  but  Jeremiah  nowhere  ascribes 
stubbornness  of  heart  to  the  gentiles.  Similarly  the  expression  nip3 
n©b  is  not  in  accordance  with  the  usage  of  Jeremiah.f  Nor  does  the 
thought,  expressed  in  v.  17*,  that  not  only  the  holy  of  holies,  but 
all  Jerusalem  would  be  the  throne  of  JHVH,  agree  with  the  mind 
of  the  prophet  as  we  know  it  from  his  genuine  writings.  It  is  a 
conception  current  in  the  post-Exilic  era.  Cf  Ez.  48,  35;  Is.  11,  10; 
54;  60,  i;  62,  if;  Joel  4,  17.  The  same  is  true  of  the  conception  that 
the  gentiles  will  assemble  to  worship  at  Jerusalem.  Cf  Is.  60;  6i;ff 
Mic.  4,  I  (No.  57);  Am.  9,  9  (No.  63);  Zech.  2,  15;  8,  23;  14,  i6ff.  The 
addition  of  ©  to  v.  18  xal  aJio  nadmv  rcov  I'^Qmv,  is  perfectly  in- 
telligible from  the  standpoint  of  a  post-Exilic  Jew.  Compare  the 
following  passages  in  the  apocryphal  and  apocalyptic  literature: 
Sir.  33,  13;  Baruch  4,  36;  5,  5ff.;  2  Mace.  2,  18;  Psalt.  of  Sol.  11;  Enoch 
90,  33;   the   conclusion    of  the   apocalypse   of  Baruch.     But  if  the 


*  Theodoret  (ed.  Migne,  2,  522)  believed  v.  15,   and  I  will  give  you  shepherds 
according  to  my  hearty  to  refer  to  Zerubbabel  and  Joshua. 

**  Cf.  also  J.  C.  Movers,  Krit.  Unters.  iib.  d.  bibl.  Chronol.^  1834,  p.  139;  see  also 
on  the  Ark  of  JHVH,  Relandus,  Antiquiiates  Sacrae,  Ultrajecti,  MDCCXH,  jip.  46  ff. ; 
Seyring,  ZAT,  11,  Il4ff.;  Couard,  ZAT,i2,  53 ff.;  Kosters,  Theol.  Tijd.,  1893,  pp.  361  ff.; 
Benzinger,  Hebr.  Archdologie,  Freib.  i.  B.  1894,  p.  367;  Novrack,  Hebr.  Archaol., 
Freib.  i.  B.  1894,  2,  pp.  3ff,;  Winckler,  Gesch.  Isr.,  p.  70  f;  Kxatzschmar,  Die  Bundes- 
vorstellung  im  AT,  Marburg  1896,  p.  216,  n.;  H.  A.  Poels,  Examen  crit.  de  I'hist.  du  sand. 
de  I'arche,  Leide  1 897;  Budde,  Expository  Times,  g,  3960".;  ZAT,  21,  I93fr. 
***  Cf.  7,  24;  9,  13;  II,  8;  13,  10;  16,  12;  i8,  12;  23,  17. 

f  Ni.  of  nip  only  here  and  Gen.  i,  9;  see  Nestle,  Margin,  u.  Mater.,  p.  3. 
ff  Cf.  H.  Gressmann,    Uber   die   in  Jes.  c.  Jj — 66  vorausges.   Verhdl(nisse,  Gott. 
1898,  pp.   16  n". 


.^  K.  J.  Grimm. 

authenticity  of  vv.  17.  18  is  admitted  to  be  doubtful,  the  genuineness 
of  the  preceding  verses  also  becomes  questionable.  V.  16  cannot 
form  the  conclusion  of  a  section,  the  thought  is  further  developed 
and  completed  in  v.  17.  And  v.  16^  is  unintelligible  without  vv.  14. 
15.  The  appendix  appears  to  be  due  to  the  fact  that  the  connection 
between  vv.  13  and  19  was  not  recognized,  v.  13  being  regarded,  on 
account  of  the  nilT^  DS5D,  as  the  conclusion  of  the  prophecy;  but  to 
close  the  reading  of  the  prophecy  with  JHVH's  reproach  of  dis- 
obedience  and   apostasy  was    considered   ill-omened.     V.   13    reads: 

•p  bD  nnn  Q^irb  t'^dii  ns  ''irsm  n3>tt?s  t^^^  nirr^n  ^^  7313?  "^s^i  is^ 

:m!T'  di«  *n5?'atD  bib  ^blpni  IS^T  Only  acknowledge  thy  guilt,  that 
thou  hast  deserted  thy  God,  JHVH,  and  hast  run  after  the  strangers 
tinder  every  evergreen  tree,  and  hast  not  obeyed  my  voice,  says  Jh  VH. 

(35)  Jer.  4,  vv.  i.  2. 
For  the  same  reason  there  appear  to  have  been  appended  after 

Jer.  3,  25  (which  reads  iDifibx  mtTib  ^D  ismobD  *i30Dm  ismnnn  nns©: 

mn'i  bipn  155^^0  xbi  wn  oi'^n  lyi    i3''Ti:?3ia  13'^ininxi  I3n3x  isxan 

13'iribi5  Let  jis  lie  down  in  our  shame,  let  our  disgrace  cover  us;  we 
have  sinned  against  our  God,  JHVH,  we  and  our  ancestors,  frotn  our 
youth  to  this  day,  and  have  not  obeyed  the  voice  of  our  God,  JHVH) 
the  verses  i.  2  of  c.  4,  which,  as  Cornill  [pp.  s.  cit.)  remarks,  are  both 
in  thought  and  expression  decidedly  foreign  to  the  style  of  Jeremiah: 

:Ti3n  xbi  ''3£)^  ^''i'lpc  Ton  cs5i  **nion  '^bx  mrr^  nx3  bsio'^  ni©n  nx 
nbbnni  iii  D-^ia  is  ***iDinnfTi  npiim  DSTO^n  nttxn  r^^ri"^  ^n  nysosi 

This  is  yet  more  apparent  in  the  form  in  which  (5  represents  the 
verses:  hav  sjiLGTQag)^  iGQarjX,  Xeyei  Kvgioq,  JtQoc  (ih  ssciOTQacp^otrai, 
xal  lav  jiBQieXi^  xa  ^deXvyfiara  avzov  ax  OrofiaTog  avzov,  xal  axo 
zov  jcQoGcojiov  fiov  svXa^Tjd^^  xal  ofioa^'  C.f}  KvQiog,  fieza  aXrjd^elag  hv 
XQiosi  xal  6ixaioovv7j  xal  evXoyrjOovaiv  ev  avzm  td-v?]  xal  ev  avzm 
alvioovoi  zq>  d-Ew  sv  ItQovoaXi]fi.  The  passage,  therefore,  can  hardly 
be  understood,   with  Hitzig,    Giesebrecht,   Ball,   and  others,t  as  the 

*  nSa^U  following  (5;  M  ansaU).  Cf.  Proverbs  (SBOT)  p.  68,  1.  3. 
**  Grotius  [Annot.^  p.  347)  renders :  Si  ad  me  reverteris,  Israel,  reverteris  in  patriani. 
"Hunc  sensum  exigit  membrttm  sequens."  Similarly  J.  D.  Michaelis,  Observationes  Phil,  et 
Crit.  in  Jer.  Vaticinia,  ed.  Schleussner,  Gott.  1793,  p.  36,  audDe  Wette.  Hitzig,  and  others 
translate:  Wen7t  du  timkehrst,  Israel,  zu  mir  umkehrst;  Giesebrecht:  Wenn  du  dich  be- 
kehrst,  Israel,  spricht  JHVH,  so  sollst  du  zu  mir  zuriickdiirfen.  Cf.  Orelli,  Jer.,  p.  239. 
***  iS^nnm,  cf.  Gen.  22,  l8  (R);  26,  4  (R).  Ni.  Gen.  12,  3  (J);  18,  18  (J);  28,  14  (J). 
As  to  the  sense,  see  the  commentaries  of  Delitzsch  and  Dillmann  ad  loca ;  Lohr,  Missions- 
gedanke  im  AT,  p.  14. 

t  Hitzig,  D.  Proph.  Jer.,  Leipz.  1841,  p.  31;  Giesebrecht,  D.  Buck  Jer.,  p.  21; 
Ball,   The  Prophecies  of  Jeremiah,  New  York  1890,  p.  132. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  An 

divine  answer  to  Israel's  confession  of  sin.  With  much  more  propriety 
vv.  3.  4  may  be  considered  the  immediate  continuation  of  3,  25. 
VV.  I.  2  appear  to  be  intended  as  an  anti-ominous  close  of  a  pro- 
phetic section. 

(36)  Jer.  4,  V.  27;  5,  vv.  iQb.  18. 
In  Jer.  c.  4,  v.  27  we  read  at  the  end  of  a  section:  ittX  JiD  ''D 

:n©y«  sb  nbDi  pi^n  bD  ^^^'^n  niotttJ  nin"!  For  thus  has  J HVH said. 

The  wJiole  la?id  shall  be  desolate,  yet  will  I  not  tnake  a  full  end. 

In  the  foregoing  prophecy  the  prophet  begins  by  exhorting  the 
men  of  Judah  and  Jerusalem  to  a  complete  change  of  heart  and 
mind,  lest  the  judgment  of  JHVH  overtake  them  like  an  inextinguish- 
able fire  (vv.  3.  4).  Soon  he  sees  the  scourge  of  God  appearing 
in  the  North,  and  he  calls  upon  them  to  seek  protection  behind  the 
walls  of  the  fortified  cities  (v.  5fif.).  Like  a  dry  and  vehement  storm 
of  the  desert  that  brings  but  drought  and  desolation,  has  been  the 
conduct  of  the  people  towards  JHVH.  Now  JHVH  has  pronounced 
sentence  upon  them.  Swift  as  the  storm-clouds  the  devastating  hosts 
of  the  foe  advance  against  the  cities  of  Judah.  Only  a  speedy 
repentance  can  rescue  Jerusalem.  But  alas  for  the  stupidity  of  the 
people!  Wise  enough  to  do  evil,  to  do  good  they  know  not. 
Like  blind  men  they  rush  into  their  destruction  (w.  1 1  fif.).  In  heart- 
rending agony  the  prophet  beholds  the  judgment  taking  its  course. 
The  fertile  land  becomes  a  dreary  desert.  The  cities  are  destroyed. 
No  man,  no  hving  being  to  be  seen  all  around  (vv.  2 1  f ).  It  seems 
impossible  to  express  the  complete  destruction  of  Judah  in  clearer 
and  more  emphatic  terms  than  is  done  in  vv.  21 — 27*.  We  are, 
therefore,  very  much  surprised  to  read,  after  the  'p'ns^n  bD  H'^nn  HttlQli?, 
the  statement  mJJ3?K  &?b  Jibst  Our  surprise  increases  when  we  consider 
the  following  verse  28:  13  by  b^tttt  D''ttT»n  *1"np1  fii^n  b^xn  nxT  by 
*:n5tttt  nimx  i^bl  TI^T  inana  i^bn  Trai  For  this  the  earth  mourns, 
and  the  heaven  above  is  obscured,  because  I  have  said  it,  and  will 
not  cJia7ige  my  mind,  I  have  decreed  it,  and  will  7iot  turn  back  there- 
from. The  description  of  v.  28*,  and  the  angry  tone  of  v.  28^  are 
impossible  if  originally  preceded  by  the  announcement  of  divine 
mercy;  tiS^T  by  can  only  refer  to  27^,  ignoring  27^.  The  difficulty 
appears  to  have  been  felt  by  Grotius,  who,  in  his  Aftnot.  ad  Jer., 
p.  348,  interprets  TitO'Sta,  i<b  JlbDI  nondtim  ea  poena  mihi  sufficiet,  and 
by  Leiste,**  who  translates:  7ind  ich  iverde  kein  Ende  machen,  ndmlich 
der   VerwUstung.     This,  however,  is  against  the  usage  of  nbD  twy, 

*  (8  gives  the  words  in  their  natural  sequence:  Sidri  eXdXTjaa  xal  ov  fitxavorjGU),  wq- 
fi/jaa  xal  ovx  anoaxQiipoj  an  avrfjg.  M  :n3^a  micx  s^i  Tiaria  xbi  "^nTat  "^n-ai  ^z  br 
**  Quoted  by  Graf,  Z>.   Proph.  Jer.,  Leipzig  1862,  p.  83. 


.g  K.  J.  Grimm. 

which  requires  the  sense  of  to  exterminate;  cf.  Jer.  5,  10.  18;  46,  28; 
Nah.  I,  8.  9;  Zeph.  i,  18;  Is.  10,  23;  Ez.  11,  13;  20,  17;  30,  11;  Neh.g,  31. 
The  passage  is  foreign  to  the  context. 

The  same  phrase  occurs  in  vv.  10.  18  of  c.  5,  where  again  it 
does  not  harmonize  with  the  context  in  which  it  stands.  In  v.  10 
JHVH  calls  upon  the  appointed  ministers  of  judgment  to  complete 
their  task,  as  all,  high  and  low,  are  utterly  corrupt:  SJiall  I  not  punish 
such  men,  is  the  oracle  of  JHVH,  shall  I  not  avenge  myself  on  a 

nation  like  this?  (v.  9).    jT^ni«'it25  'n'^on  *  *  *  inm»i  *rT^n^-non  lb:? 

iTaJl  illiT'b  i<b  ''D.  For,  continues  v,  11,  very  treacherously  has  the 
House  of  Israel,  and  the  House  of  Judah  acted  against  me.  In  such 
a  connection  v.  10^,  ITC^^Pi  bi5  ?lbD1,  besides  making  the  transition  from 
the  first  half  to  the  second  half  of  the  verse  very  difficult,  can  only 
serve  to  weaken  the  earnestness  of  the  reproof  and  its  effect. 

The  same  is  true  of  v.  18:  Tm'Stji.  )^  rs^rs"^  Di<3  n^nn  D'^tt'^a  D3i1 
nbs  CDlni},  which  follows  after  the  dark  picture  of  the  cruel  invader 
who  will  desolate  the  land,  slaying  its  inhabitants,  and  is  continued 
by  V.  19,  a  threat  of  exile  against  the  survivors. 

It  is  objected  that  the  prophet  never  contemplates  the  absolute 
destruction  of  Judah.  Commentators  compare  Jer.  30,  11;  46,  28;  (also 
Am.  9,  8,  post-Ex.,  see  No.  63;  Is.  6,  13s  post-Ex.,  see  No.  19;  Ez.  20, 
17).  But  these  passages,  conceived  in  the  spirit  of  Lev,  26,  44  and 
Neh.  9,  3 1  can  hardly  be  authentic.  By  the  side  of  numerous  passages 
from  every  period  of  the  prophet's  life,  where  the  unmerciful  exter- 
mination of  the  people  is  proclaimed,  without  distinction  between 
the  just  and  the  unjust,  the  guilty  and  the  innocent,  such  comforting 
phrases  are  unintelligible,  if  we  suppose  them  to  have  been  written 
or  spoken  by  the  same  author.  Compare  5,  14.  17;  6,  2.  11;  7,  20; 
9,  14.  15;   10,  22;   13,  10.  14;  14,  12;  15,  2.  3.  5.  7f.;  16,  13;  19,  11; 

21,  7;  23, 14.  33;**  24,  10;  25, 9  (cnn);  27,  8,  13;  29,  18;  32,  24;  36,  29; 

38,  2;  42,  17,  22;  44,  i2f.  18 — 27.  The  prediction  that  the  wrath  of 
JHVH  will  annihilate  all  and  every  one,  and  the  hope  of  the  preser- 
vation of  the  state  cannot  exist  side  by  side  in  the  same  mind, 
W.4,27;  5, 10^  18  must,  therefore,  be  stricken  out  as  not  authentic.*** 
They  seem  intended  to  form  the  anti-ominous  conclusions  of  liturgical 
sections.    Giesebrecht's  view  that  the  addition  was  made  to  emphasize 


*  n'^n'ind  possibly  corrupt.  (B  ^nl  xovq  nQO/xaxiovag;  lA,  inl  xa  relxv-  Graf: 
ni"iUJ  =  ni'lilttJ;  Gratz  {Emend,  i,  p.  41)  would  read  ?;'iniB'7T?Ja;  Gesenius-Buhl,  Wdrter- 
buch\\  783  (13th   ed.,  831)  proposes  iiTI'lir  from  r\^k^.  ' 

**  23,  33  read,  with  (53,  x'^'sn  dPiX  instead  of  ^  ttffla  iXd  ns<;   Then  shalt  tJiou 
say  unto  them:    Ye  are  the  burden,  and  I  will  cast  you  off. 

***  So  also  Gratz,  Emend,  i,  p.  41;  Smend,  Alttest.  Relig.,  p.  183;  2^  ed.,  p.  200; 
Giesebrecht,  D.  Buck  Jer.  in  loc. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  aq 

that  the  exile  does  not  annihilate,  does  not  account  for  the  position 
of  the  words  after  5,  17  before  v.  19,  while  the  close  of  a  liturgical 
section  need  not  necessarily  accord  with  the  end  of  a  section  according 
to  its  natural  sense. 

(37)  Jer.  9,  vv.  22.  23. 

*''nix  yi^^  bDC?n  bbnnan  bbnn''  nxrn  cs5  -^d  m©:?!  t^cs^  bbnn*' 
:nirT<  0X5  "^nsBn  nbxa  13  fixn  npisn  t2B©tt  ion  m»2?  mn''  -^sx  ''d 

77itis  says  JHVH:  Let  the  wise  man  tiot  glory  in  his  xvisdom,  nor 
the  mighty  man  glory  in  his  might,  nor  the  rich  man  glory  in  his 
riches.  But  in  this  let  him  that  glories  glory,  in  being  prudent  arid 
knowing  Me,  that  it  is  I,  JHVH,  who  exercise  lovingkindness,  Justice, 
and  righteousness  on  the  earth,  for  iti  these  I  delight,  says  JHVH. 
This  passage,  which  now  forms  the  conclusion  of  the  Haftarah 
on  the  9'*^  of  Ab,  has  no  connection  with  the  preceding  prophecy, 
and  is  best  regarded  as  a  later  appendix.**  The  context  would 
require  either  a  continuation  of  the  description  of  the  judgment 
vv.  19 — 21,  or  the  statement  of  the  means  by  which  the  threatened 
doom  could  be  avoided.  The  passage,  however,  contains  no  allusion 
whatever  to  a  judgment,  but  simply  sets  forth  what  is  truly  valuable 
and  praiseworthy:  not  one's  own  wisdom  and  prudence,  but  the 
knowledge  of  JHVH's  mercy,  righteousness,  and  justice.  Now  this 
thought  is  undoubtedly  in  full  agreement  with  the  sentiment  of 
Jeremiah,  but  it  may  well  be  doubted  whether  he  would  have  given 
expression  to  it  in  this  general  way  which  reminds  us  more  of  the 
Wisdom-literature  and  the  Psalms  (cf.  Pss.  33,  16;  49,  7;  52,  3.  9; 
63,  11;  105,  3.  4)  than  of  the  concrete  style  of  the  prophetic  utterances 
of  Jeremiah.  Cf.  e.  g.  17,  5—9.  The  preceding  verses  16 — 21  present 
to  us  a  terrible  picture  of  the  execution  of  JHVH's  judgment  by 
the  ravages  of  death,  resembling  in  this  respect  the  conclusion  of 
the  Book  of  Isaiah.  And  it  is  very  probable  that  the  same  fear 
which  shrunk  from  concluding  Is.  66  with  the  ominous  v.  24,  prompted 
the  addition  of  w.  22.  23  after  v.  21  which  closes  the  prophecy  of 
Jeremiah  against  Judah,  as  far  as  it  is  now  read  in  the  Synagogue 
on   the  day   of  mourning  over  the  destruction  of  the  Temple:   nbB3 

:qDStt  "j-^iin  -i3:ipn  "^-iniitt  n^i35?Di  mtt?n  ^iti  by  ^tnD  ai«n  nbas    The 

carcasses  of  the  men  ivill  lie  as  dung  upon  the  field,  and  the  sheaves 
behind  the  reaper,  which  no  one  gathers. 

*  Omitted  by  (5. 

**  So  also  Graf,  D.  Proph.  Jer.^  in  loc. ;  Kuenen,  Onderz.  2,  p.  l8l ;  Ball,  Proph. 
of  Jer.,  p.  203 f.  (by  the  prophet  himself);  Cornill,  Jeremiah  in  the  Polychrome  Bible \ 
Giesebrecht,  D.  Bitch  Jer.,  in  loc;  Rothstein  in  Kautzsch's  AT. 

Grimm,  Liturg.  Appendixes.  4 


so 


K.  J.  Grimm. 


(38)  Jer.  16,  vv.  14.  15. 

inns  ■!©«  anaiK  by  s'^nintDm  imm  an-^-n  ■!««  n^isixn  bDiai  pes 

:DniiXb  Therefore,  behold,  days  are  coming,  says  JHVH,  when  they 
will  not  say  atiy  more,  As  JHVH  lives  who  brought  up  the  Israelites 
from  the  land  of  Egypt,  but.  As  JHVH  lives  who  brought  up  the 
Israelites  from  the  land  of  the  North,  and  from  all  the  lands  whither 
He  had  driven  them.  I  will  bring  them  again  into  their  land  that  I 
gave  to  their  fathers. 

These  verses,  which  are  repeated  with  slight  variations  in  c.  23 
vv.  7.  8,*  are  a  later  interpolation,  and  have  been  recognized  as  such 
by  Kuenen,  Ball,  Cornill,  Giesebrecht,  Gratz,  Konig,  Rothstein.** 
Although  found  in  all  the  versions  they  are  decidedly  foreign  to  the 
context  (against  Graf).  Their  comforting  character  is  unmistakable,*** 
while  both  the  verses  preceding  and  following  preach  JHVH's  inexo- 
rable judgment  on  Judah.  That  the  following  vv.  i6ff.  have  no 
reference  to  the  return  from  the  Exile  promised  in  vv.  14.  15  may 
be  seen  from  vv.  17^.  18:  021^  n3t)13  f^t^^bttJI  :'^ry  IMtt  Wiy  1523  Xb 

nnbns  n«  i«btt  Dn''niiyini  DJT'iip©  nbasn  '^snx  nx  Dbbn  by  ans^ani 

Their  guilt  is  not  hid  from  7nine  eyes.  Doubly  will  I  repay  their 
guilt  and  their  trespass.  For  they  have  defiled  My  land  with  the 
carrion  of  their  idols,  with  their  abominations  they  filled  Mine  in- 
heritance. 

Kuenen  believes  the  verses  to  be  a  marginal  gloss  which  has 
crept  into  the  text.ff  The  contrast,  however,  in  which  they  stand 
to  the  preceding  threats  rather  points  to  an  intentional  interpolation. 
Its  purpose  seems  to  be  to  turn  the  mind  of  the  reader  or  hearer 
from  the  thought,  most  repulsive  to  a  pious  Jew,  contained  in  v.  13 

(DD^nni5T  nns  anyT^  «b  n«x  fn«n  by  nxm  pxn  byta  ODns  "^nbarn 
:nD''3n  DDb  in^  itb  noi<  nb-^bi  ctiii  d^inx  n\^bi{  nx  a©  arnsyi  I  will 

hurl  you  out  of  this  land  into  the  land  unknown  to  you  and  to  your 

fathers;  that  there  ye  may  serve  other  gods,  day  and  night,  since  I 

will  grant  you  no  mercy)  to  the  remembrance  of  JHVH's  delivering 

*  Cf.  below,  p.  52,  No.  40. 
**  Kuenen,   Onderz.  2,  p.  189,   19;  Ball,  Proph.  of  Jer.,  p.  339;  Cornill,  Jeremiah 
in  the  Polychrome  Bible ^   in  loc;   Gratz,  Emend,  i,  p.  50;   Konig,  Einleit.   in  d.  Alt. 
Test.,  1893,  p.  337;  Rothstein  in  Kautzsch's  AT. 

***  The   opposite   view  is   defended  by  Rosenmiiller  {Scholia  8),  Hitzig  {D.  Proph. 
Jer.,  p.  130),  and  Reuss  {Alt.    Test.  p.  284,  n.  i). 

t  nSITUK"!  is  omitted  by  (5,  and  seems  to  be  a  later  harmonistic  insertion  pointing 
back  to  V.  14. 

tt  Cf.  also  Ball,  /.  s.  c. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  51 

grace.     In  this  manner  a  fitting  conclusion  would  be  obtained  for 
reading  the  prophecy  in  public  worship. 

(39)  Jer.  20,  V.  13;  I,  V.  io«=. 

67;/f  J^  ^into  JHVH,  praise  ye  JHVH, 

He  has  rescued  the  poor  mans  life  from  the  hands  of  the  evil-doers. 

In  Jer.  20,  vv.  Qff.  we  have  a  violent  outburst  of  deep  emotion 
on  the  part  of  Jeremiah  over  his  bitter  fate  of  being  a  prophet  He 
has  not  been  able  to  resist  the  call  of  JHVH,  —  and  the  word  of 
JHVH  has  brought  him  nothing  but  insult,  enmity,  and  persecution. 
He  calls  upon  Him  for  revenge  upon  his  foes  (v.  12):  Drra  ^DTQpS  SiSlX 
May  I  see  Thy  vengeance  on  them!  After  this  cry  for  vengeance 
v.  13,  which  follows,  in  the  tone  of  the  psalms  praising  JHVH  for 
accomplished  deliverance,  has  no  place,  and  must  be  eliminated  from 
the  context*  A  phrase  like  the  one  of  Graf:  Joyful,  and  confident 
of  victory,  he  sees  himself  already  saved,  and  exultingly  praises  JHVH, 
the  help  of  the  oppressed^^^  cannot  establish  the  authenticity  of  the 
verse.  For  immediately  after  this  shout  of  victory  —  if,  with  Graf, 
Hitzig,  Orelli,  Giesebrecht  we  retain  the  following  vv.  14 — 18  in  their 
present  place  —  the  prophet  curses  the  day  of  his  birth.  If,  however, 
vv.  14—18  are  placed,  with  Houbigant  and  Ewald,  followed  by  Cornill, 
before  vv.  7 — 13,  then  v.  12  forms  a  sufficient  conclusion,  and  no 
further  verse  is  required. 

The  appendix  appears  to  have  been  due  to  the  desire  to  avoid 
concluding  with  the  call  for  the  revenge  of  JHVH  who  sees  the  reins 
and  the  heart. 

In  this  connection  it  may  also  be  asked  whether  the  words 
y^DSb"!  ni3Sb  to  bidld  and  to  plant  which  are  wanting  in  Cod.  A,  and 
refer  to  cc.  30 — 33  (in  their  present  form,  at  least,  not  authentic***), 
are  not  a  later  addition  to  Jer.  i,  lo:  D'^ian  \>'S  nm  ni\n  TTnpBn  n«-| 
cnnbl  T^nxnbl  "p-inibl  Oinsb  niDb^ttJl  b^n  See,  I  set  thee  in  charge 
this  day  over  the  nations  a7id  over  the  kingdoms,  to  root  out  atid  to 


*  So  also  Cornill.    See  his   Critical  Notes  on  Jeremiah  in  the  Polychrome  Bible, 
p.  63;  Griitz,  Emend,  i,  p.  52. 

**  D.  Proph.  yer.y  p.  282.    Similarly  Jerome  in  his   Comment,  on  Jer ,  ed.  Vallarsi, 
col.  981:  Dominum  laudat  in  spiritu  et  se  de  manu  pessimorum  erutuvi  gloriatur. 

***  Cf.  Vatke,  Einl.  in  d.  Alt.  Test.,  ed.  Preiss,  Bonn  1886,  p.  636;  Stade,  Gesch. 
d.  Folk.  Isr.  I,  647;  Smend,  Alttest.  Relig.,  pp.  239ff.;  2d  ed.,  pp.  249ff.;  Preuschen, 
ZAT,  15,  pp.  4if.,  n.  2;  but  see  also  Giesebrecht,  Jer.,  pp.  267ff.;  Bertholet,  Stellung 
d.  Isr.  u    Jud.  zu  d.  Fremden,  p.  114;  Mitchell,  JBL,  20,  i,  pp.  70.  75. 

4* 


-2  K.  J.   Grimm. 

break  doivn,  to  destroy  and  to  overthrow^'  —  and  due  to  the  feeling 
which  gave  rise  to  the  appendix  ninns'a  Olp  yiT  of  Is.  6,  I3<=. 

(40)  Jer.  23,  vv.  3—8. 

After  a  series  of  condemnatory  prophecies  against  the  kings  who 
during  the  time  of  Jeremiah  successively  occupied  the  throne  of  David, 
unworthy  rulers  who  neglected  and  ruined  the  flock  entrusted  to  their 
care  {cc.  21 — 23,  2),  there  follows  a  prophecy  of  the  final  restoration 
of  the  dispersed  people,  vv.  3—4.  7—8,  and  the  picture  of  the  ideal 
reign  of  a  prince  of  Jesse's  line.  The  ideas  and  views  expressed  in 
the  passage,  especially  the  idea  of  a  Messiah,**  are  hardly  in  agreement 
with  the  thoughts  of  Jeremiah***  who  nowhere  in  his  genuine  pro- 
phecies predicts  a  glorious  future  to  Israel,  whose  prophecy,  on  the 
contrary,  is  characterized  throughout  by  its  gloom.  The  verses  betray 
a  close  affinity  to  Ez.  34,  23  ff.  which  seems  to  have  suggested  our 
passage.  Compare  also  the  post-Exilic  appendix  Jer.  3,  I4ff.  (No.  34). 
VV.  5—6  are  met  with  again  in  c.  33,  14 — 16  (33,  14 — 26,  wanting  in 
05  (40),  cannot  be  attributed  to  Jeremiah's  authorship f).  The  use 
apparently  made  of  our  passage  in  Zech.  3,  8;  6,  9— I2ff  only  allows 
the  conclusion  that  the  section  is  older  than  these  verses,  but  not 
that  it  owes  its  origin  to  the  prophet  Jeremiah.fff  The  historical 
situation  which  the  verses  manifest,  is  the  fall  of  the  Davidic  dynasty; 
cf  rraas  Q'^pSi;  Ib'a  Tb'a.  The  dispersion  is  wide-spread.  The  rT^ISTS 
is  the  exiled  and  dispersed  Israel.     The  thought  contained  in  niJTi 

*  See  also  on  this  verse  and  the  call  of  Jeremiah,  i,  vv.  4 — 10,  Cheyne,  jferemiah, 
pp.  3ff. ;  Winckler,    Gesch.  Jsr.  i,  p.  113;  Smend,  Alttest.  Rel.'^,  p.  252,  n.  2. 

**  p'^ia  n^a,  (E  XtTiirn  mi^  tsipXI;  Qamchi  Xir^uro  Xin  nt.  Theodoret  (ed. 
Migne,  2,  col.  522)  thinks  of  Joshua  and  Zerubbabel:  xavxa  zvTlixGiq  fzlv  inl  zov 
ZoQO^a^eX  xal  Itjoov  tov  IwaeSex  ix^e^tjxsv.  Grotius  [Annof.  in  loc.)  refers,  like- 
wise, to  Zerubbabel  as  the  h73S.  So  also  Sellin,  Serubbabel,  pp.  23  f.,  40  f.  Graf,  and 
Kuenen  [^Prophets  and  Prophecy  in  Israel^  transl.  by  A.  Milroy,  London  1877,  p.  206) 
endeavor  to  prove  that  the  has  here  refers  to  a  line  of  kings  (to  the  Davidic  dynasty); 
but  compare  Zech.  3,  8;  6,  12.  Giesebrecht  also  (Z>.  Buck  Jer.,  pp.  126.  127)  rejects 
this  view  of  the  branch. 

***  See  Volz,  D.  vorexil.  Jahweproph.,  p.  68  f. 

t  See  Geiger,  Urschrift,  p.  83;  Stade,  ZAT,  3,  I5f.;  Gesch.  d.  Volk.  Isr.,  i, 
p.  646  f.;  Kuenen,  Onderz.,  2,  pp.  204  f.,  207;  W.  Robertson  Smith,  Old.  Test,  in  the 
Jew.  Church\  p.  107,  n. ;  Cornill,  Einl.^  30!  and  4th  ed.,  p.  168  (§  25,  8);  Jeremiah  in 
the  Polychrome  Bible  in  loc;  Griitz,  Emend.,  i,  p.  54;  Giesebrecht,  D.  Buch  Jer., 
p.  183;  Smend,  Alttest.  Relig.,  p.  243.  n.;  '^&Vi\i2Mi%^Vi,  Prolegomena  zur  Gesch.  Israels^, 
p.  137.  On  the  rendering  of  0,  preserved  in  ©Mr  (margin),  see  Swete,  Intr.,  pp.  44fr. 
ff  Cf.  on  Zech.  6,  9  Haupt  in  the  Johns  Hopkins  University  Circulars,  Nr.  114 
(July  1894),  p.  no. 

fff  Both  passages   may,   however,   be   independent   of  each   other,   being  alike   ex- 
pressions of  the  same  Messianic  hope. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  C5 

*i:pl2,  that  the  Messianic  period  will  serve  as  the  justification  of  the 
people  and  its  religion,  has  its  parallels  not  in  the  prophecies  of 
Jeremiah,  but  in  the  Psalms. 

There  are  also  a  number  of  expressions  which  are  foreign  to 
the  style  of  Jeremiah,  but  occur  in  later  writings:  W5  =  pasture; 
Jer.  49,  19.  20  (post-Ex.);  50,  44  (not  auth.**);  33,  12;  10,  25  (post-Ex.): 
25,  30  (cf  Schwally,  ZAT  S,  185);  Ez.  25,  5;  34,  14;  Is.  35,  7;  65,  10; 
2  S.  7,  8;  I  Chr.  17,  7.  '^y^  ?Tifi  is  a  characteristic  expression  of  P: 
Gen.  I,  22.  28;  8,  17;  9,  i.  7;  17,  20;  28,  3;  35,  11;  47,  27;  48,  4;  Ex.  i,  7; 
Lev.  26, 9;  Ez.  36, 1 1  (stricken  out  by  Cornill);  Jer.  3, 14  (cf.  above,  No.  34) 
"HBI  11"l.***  The  eschatalogical  formula  D^^i^l  D'^tt'^  TOn  occurs  in 
Jer.  9,  24;  16,  14;  30,  3;  31,  27.  31.  38;  33,  14  —  all  doubtful  passages. 
p^li,  pl2,  and  iPTSi  (vv.  5 — 7)  remind  us  of  Deutero-Isaiah  where  yiD'^  as 
synonym  to  plS  occurs  four  times,  and  the  verb  yci  twenty  -four 
times.  The  conclusion  seems  justified  that  this  section  was  not 
written  by  Jeremiah.f 

VV.  7—8  do  not  seem  to  be  a  fitting  continuation  of  vv.  5 — 6.  ($ 
places  them  at  the  end  of  the  chapter,  and  reads  at  the  conclusion 
of  V.  6:  Icootdix  tv  rolg  JiQOfprjraiq,  lojoadex  =  1Dpl2  niiTi;  role 
jTQOcp^raig  =  D^Siasb  at  the  beginning  of  v.  9  which  consequently 
followed,  in  the  Hebrew  text  the  translator  had  before  him,  imme- 
diately after  ISplS  fllfT^.  The  words,  however,  in  their  position  in 
the  Greek  version  have  no  connection  with  the  prophecy  preceding 
them,  and  cannot  possibly  form  the  original  conclusion  of  the 
chapter.-ff 

They  appear  to  owe  their  place  to  the  desire  to  avert  the  curse 
of  vv.  39b.  40  which,    otherwise,    might  smite  readers  and  hearers: 

*  Hitzig's  conjecture  (Z>.  Proph.  Jer.,  p.  176)  that  in  the  name  IJpIS  niST^  we 
have  an  allusion  to  Zedekiah,  so  that  the  section  would  have  been  written  by  Jeremiah 
shortly  after  Zedekiah's  election,  does  not  commend  itself.     Cf.  Jer.  24,  8 ;  21,  7. 

**  The  non-authenticity  of  Jer.  50 — 51,  59  has  been  established,  beyond  all  doubt, 
by  Budde  in  the  Jahrbticher  f.  deutsche   TheoL,   1878,  pp.428 — 470;   529 — 562. 

***  Cf.  Dillmann,  Genesis^,  pp.  126,  253;  Budde,  ZAT  11  (1891)  p.  209;  Holzinger, 
Einleit.  in  d.  Hexatettck,  p.  347;  Driver,  Inlrod.^^  p.  131;  Strack,  Einleit.  in  d.  Alt. 
Test,   1898,  p.  50. 

f  Vatke  {Einleit.,  p.  636)  considers  vv.  5 — 8  a  later  Messianic  insertion;  Volz 
(/.  s.  f.)  only  w.  5 — 6.  VV.  3 — 4,  however,  are  just  as  un-Jeremian  in  character  as 
vv.  5 — 8.  The  apparent  contradiction  between  the  hope  for  one  (vv.  5 — 6)  and  the  hope 
for  many  (w.  3—4)  must  not  be  pressed.  Gratz  [Emend.,  i,  p.  54)  doubts  the  genuine- 
ness of  the  whole  section  from  22,  27 — 23,  9.  But  there  seems  to  be  no  valid  reason 
for  rejecting  22,  27 — 23,  3  as  a  later  addition  to  the  preceding  prophecy. 

ft  Cornill  thinks  {Jeremiah  in  the  Polychrome  Bible')  they  originally  stood  after 
c-  33,  13.  Their  place  in  the  Masoretic  text  after  v.  6  may  be  due  to  accident  (Hitzig). 
The  verses  occur  again  as  vv.  14.  15  of  c.  16,  but  here  also  without  connection  with 
their  surroundings;  see  above,  No.  38. 


...  K.    T.   Grimm. 

DD-^by  '^nnii  :*'^5£)  b5>a  Ds^nsiibi  ODb  "^nro  i«i{  ■T'S^n  ri«i  DsnK  '^moiasi 
**nD©n  »b  iT&s?  Dbiy  ni^bsi  obiy  m&nn  I  will  hurl  you  and  the 
city  that  I  gave  to  you  and  to  your  fathers  out  of  my  presence.  I 
will  bring  upon  you  an  everlasting  reproach  and  perpetual  disgrace 
that  will  not  be  forgotten. 

Similarly  vv.  3  —  6  form  the  euphemistic,  anti-ominous  appendix 
to  the  oracle  against  the  rulers  of  Judah,  which  closes  with  the  ill- 
omened  nin^  DS3  DD^bbya  5^1  nx  OD^bS?  IpB  "^SSn  /  will  visit  upon 
you  your  evil  deeds,  says  JHVH. 

(41)  Jer.  27,  V.  22^ 

In  c.  27,  vv.  i6ff.  Jeremiah  warns  the  people  not  to  believe  the 
preaching  of  the  false  prophets  about  the  return  of  the  costly  vessels 
of  the  Temple,  carried  by  Nebuchadnezzar  (604—562)  to  Babylon 
(cf  2  Ki.  24,  13).  If  those  are  prophets  of  JHVH  then  let  them  pray  to 
JHVH  not  to  allow  the  yet  remaining  vessels  to  be  carried  off  in  the 
same  way,  for  JHVH  has  threatened  that  the  rest  of  the  vessels  left 
in  the  city  shall,  likewise,  be  deported  to  Babylon  (vv.  19 — 22),  and 
there  they  will  be,  the  prophecy  concludes,  iintil  the  day  that  I  visit 
them,  says  JHVH;  then  ivill  I  bri^ig  them  up  and  restore  them  to 

this  place  :nTn  Dipttji  b«  D-^raisni  t3"^n'^byni  nini  ns3  t]n^{  "^ips  ai'^  -^. 

Nothing  is  more  seriously  inconsistent  with  the  religious  teaching 
of  Jeremiah  than  the  prediction,  put  into  Jeremiah's  mouth  in  v.  22, 
of  the  restoration  of  the  spoils  of  the  Temple.  No  prophet  thinks 
more  lightly  of  the  service  of  the  Temple  (cf  c.  7).  He  denies  that 
God  gave  a  law  of  sacrifice  to  the  people  when  they  left  Egypt. 
They  may  eat  their  burnt-offerings  as  well  as  the  other  sacrifices, 
and  God  will  not  condemn  them  (7,  21,  22).  To  \\\&  false  prophets, 
and  to  the  people  who  followed  them,  the  Temple  and  the  holy 
vessels  were  all  in  all.  To  Jeremiah  they  were  less  than  nothing 
(W.  R.  Smith).***  Moreover  this  prediction,  as  W.  Robertson  Smithf 
very  aptly  said,  in  the  mouth  of  the  prophet  is  not  only  false, 
but  also  palpably  absurd.  For  though  it  is  true  that  the  pillars,  the 
sea,  and  the  bases  were  carried  to  Babylon,  they  were  not,  and  could 

*  '15B  bsa  is  wanting  in  ©,  but  is  supported  by  c.  7,  15,  SSSki"©. 
**  nrujn  xb  liax  appears  to  be  an  explanatory  gloss  on  the  preceding  tjbl?  rSin 

tbis  rinbn. 

***  Jer.  33,  vv.  14 — 26,  where  it  is  predicted  that  the  Levitical  priesthood  and  its 
sacrifices  shall  be  as  perpetual  as  the  succession  of  day  and  night,  is  wanting  in  ®,  and 
is  certainly  not  authentic.  Cf.  Wellhausen,  Prolegomena'^,  p.  137,  n.  f;  W.  R.  Smith 
Old  Test,  in  the  Jew.  Church'^,  p.  107;  Smend,  Alttest.  Relig.,  p.  243;  Giesebrecht,  D. 
Bitch  Jer.,  p.  183 f.;  Cornill,  Critical  Notes  on  Jeremiah  in  the  Polychrome  Bible,  p.  65. 
See  also  Kuenen,  Onderz.  2,  §  54,  n.  21;  Sellin,  Serubbabel,  p.  41. 
f  Old  Test,  in  the  Jew.    Church  "i,  p.  106. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  re 

not  have  been,  brought  back.  To  transport  these  huge  masses  entire 
across  the  mountains  and  deserts  that  separated  Judea  from  Babylon, 
was  plainly  impossible;  and  so,  as  we  are  told  in  c.  52,  they  were 
broken  up  and  carried  off  as  old  brass,  fit  only  for  the  smelting  pot. 
Jeremiah  and  his  hearers  knew  well  that  they  could  not  reach  Babylon 
in  any  other  form. 

The  words  are  wanting  in  (^  which  throughout  the  prophecy 
has  a  simpler,  more  natural,  and  more  forcible  text.  It  is  not  to  be 
thought  that  a  later  copyist  added  force  to  the  prophecy  by  pruning 
away  the  prolixities  of  the  original  text.  Jeremiah  is  no  mean 
orator  and  author,  and  the  prolixities  are  much  more  in  the  wearisome 
style  of  the  later  Jewish  literature.  As  Movers*  says:  ista  copiosa 
loquacitas  w.  18 — 22  commentatorem  quidem,  nequaquam  vero  vateni 
decet,  de  notissimis  rebus  cum  aequalibus  disserentem,  qui  ut  ab  Us 
intelligeretiir,  certe  explicai^e  non  debuit,  quae  vasa  Nebucadnezar  in 
teniplo  reliquerit,  quos  captivos  secum  Babylonem  abduxerit,  et post  hanc 
explicationem  itmtilem  vv.  ig.  20  sane  eadem  verba  v.  21  e  vv.  18  et 
ig  nofi  iterurn  repetiisset  etc. 

Giesebrecht's**  objection,  that  v.  22''  cannot  be  a  later  addition 
because  the  vessels  were  never  returned,  is  not  convincing.  The 
prediction  in  our  text  only  proves  what  thoughtlessness  the  scribes 
were  sometimes  capable  of.  The  addition  may  have  arisen  from 
the  unwillingness  to  close  the  reading  of  the  prophecy  with  the 
announcement  that  the  things  most  sacred  to  a  pious  Jew  of  the 
post-Exilic  period  would  be  delivered  into  the  hands  of  the  gentiles: 

niiT^  Di«3  ixni''  nbna  v.  22. 

(42)  Jer.  29,  vv.  10 — 15. 
A  further  euphemistic  appendix  seems  to  be  met  with  in  c.  29, 
vv.  10 — 15.  The  Jeremian  origin  of  these  verses  seems  doubtful, 
although  Schwally***  pronounces  them  certainly  authentic.  According 
to  29,  I  they  are  part  of  the  contents  of  the  letter  which  Jeremiah 
sent  to  the  exiles  in  Babylonia,  deported  by  Nebuchadnezzar  (597).t 
Jeremiah  exhorts  them  to  settle  down  in  their  new  home  (vv.  5—7), 
and  warns  them  not  to  give  ear  to  their  prophets  and  to  their  own 
dreams  of  restoration  (vv.  8.  9).     «b  ^^til.  QDb  D-'Sins  DH  tfnpTS  -^D 

*  De  utriusque  recensionis  vaticiniorum  Jeremiae,  etc.  indole  et  origine,  Hamburg 
1837,  p.  29.     The  text  of  (5  is  preferred  also  by  Hitzig,  Kuenen,  W.  R.  Smith,  Cornill. 
The  Masoretic  text  is  defended  by  Graf,  Konig  (£/«/.,  p.  338),  and  Giesebrecht. 
**  D.  Buck  Jer.,  p.  150. 
***  ZAT,  8,  182. 

t  Compare  Stade,  Gesch.  d.  Volk.  Isr.  1,  p.  681 ;  Kittel,  Gesch.  d.  Hebr.,  2,  p.  329  f.; 
Wellhausen,  Jsr.  u.  Jiid.   Gesch.,  p.  loo. 

tt  Read,  with  Stade  [ZAT,  12,  306),  npttJ  instead  of  B,  npTUn.     Cf.  ®  Uixa. 


-g  K.  J.  Grimm. 

:m?T'  DK5  n'^nnbtC  For  they  (i.  e.  your  prophets  in  Bahylonia.) prophesy 
deceit  in  my  name,  I  have  not  sent  them,  says  JHVH  (v.  9).  At  this 
point  there  is  a  sudden  transition  to  a  prophecy  of  return.  At  the 
end  of  seventy  years  JHVH  will  fulfill  His  kind  promise,  and  bring 
the  exiles  back  to  Jerusalem.  His  thoughts  towards  them  are  not 
thoughts  of  ruin,  but  of  salvation.  He  will  gather  them  from  all  the 
nations  and  all  the  places  where  they  have  been  scattered.  They 
will  be  His  obedient  people,  and  He  will  be  their  helpful  God.* 

It  may  well  be  doubted  whether  Jeremiah  could  have  written 
these  words,  after  he  had  just  denounced  the  prophets  of  restoration 
as  lying  prophets.  Houbigant  in  his  Notae  Criticae  etc.  2,  p.  45 1  f , 
has  already  observed  that  the  proper  continuation  of  vv.  8.  9  is  not 
v.  10,  but  rather  vv.  i6f  Moreover,  the  seventy  years  for  Babel  which, 
like  the  forty  years  of  Ez.  29,  11,  are  usually  regarded  by  critics  as 
a  round  number,**  corresponding  in  sense  to  phrases  like  D'^^Tl  rr^nnxn 
(Jen  30,  24;  48,  47;  49,  39)  or  p  '^nnx  (Jer.  46,  26;  49,  6)  or  ^^12^  n;n 
D'^xn  Ger.  9,  24;  16,  14;  23,  7;  30,  3;  31,  27;  31,  38;  33,  14***)  are  only 
intelligible  on  the  basis  of  c.  25,  vv.  11.  12.  But  vv.  11.  12  of  c.  25 
are  not  by  the  hand  of  Jeremiah,  as  has  been  shown  by  Schwally;f 
cf  also  27,  7,  a  later  insertion.  Similarly  the  expression  tii?  ''tTQpn 
tflltDfl  "^ISl  occurs  again  in  the  not  genuine  passage  33,  I4fif,  and 
presupposes  cc.  30,  loff.;  31,  i6ff.  (cf  also  Zech.  i,  13)  which  cannot 
be  attributed  to  Jeremiah's  authorship.  Withfff  mpni  nilHit  refer- 
ring to  the  Messianic  hope  compare  ^rr^inicb  Jilpn  ©i*l  (c.  31,  17 
post-Ex.),  nipn  hope  occurs  only  in  Exilic  and  post-Exilic  literature 
Ez.  37,  II;  Jer.  31,  17;  Lam.  3,  29;  Hos.  2,  17  (post-Ex.,  see  No.  49) 
Ruth.  I,  12;  Prov.  II,  7.  23;  19,  18;  23,  18;  Zech.  9,  12;  Job.  5,  16;  6,  8 
7,6;  8, 13;  II,  18;  14,7;  Ps.  9, 19  etc.  As  to  n^nt?  SI©  V.  14  cf  Preuschen, 
ZAT,  15,  pp.  40,  41.  V.  14  presupposes,  it  seems,  more  than  the  first 
Babylonian  captivity .*f  The  dispersion  seems  to  be  wide-spread.  It 
is  an  essential  element  of  the  later  Messianic  hope  that  the  scattered 
Jews  are  to  be  gathered  together  and  joined  to  the  community  in 
Judea.     Cf  Zech.  6,  15;  8,  7;  10,  10;  Ps.  68,  7.  19. 

These  considerations  forbid  us,  it  seems,  to  regard  the  passage 
as  having  been  written  by  Jeremiah.    It  appears  to  owe  its  place  to 

*  See  Smend,  Alttest.  Relig.,  p.  242,  n.  i. 
**  But  comp.  Lagarde,  Mitth.,  2,  p.  378:   Die  70  Jahre  Exit  von  dem  Aufhdren 
des  Opferfeuers  j86  bis  zu  dem    Wiederanzunden  desselben  jt6. 
***  All  doubtful  passages. 

t  ZAT,  8,  181.    Schwally  is  followed  by  Cornill,  Gratz,  Giesebrecht.    Cf.  Driver, 
Introdfi,  p.  260. 

ft  6  xovq  Xoyovg  /xov.     SH  has  man  asterisked,  ©Mr  has  it  in  the  margin. 
ttt  mpni  om.  by  <5;  ^AS  xal  iXniSa. 
*t  Cf.  Stade,  ZAT,  12,  307;  Preuschen,  Z^ 7*,  15,  39.     V.  14b  is  wanting  in  (S5. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  57 

the  desire  to  counteract  the  depressing  consequences  which  the 
reading  of  the  prophecy  preceding  would  have  on  the  pious  wor- 
shipping Jew,  leaving  him  no  hope  for  return  to  the  land  of  his 
ancestors, 

(43)  Jer.  48,  V.  47;  49,  vv.  6.  39. 

At  the  conclusion  of  the  oracle  against  the  Ammonites,  Jer.  49, 
V.  6,  we  read:  nin^  ai53  TTCy  "^Sn  r^2V}  rx  n*«X  p  "^"inxi.  Similarly 
V.  39,  at  the  close  of  the  prophecy  against  Elam:  D'^t7i5  B'^tt'^n  tT'inSl 

These  verses  give  rise  to  the  most  serious  suspicion.  Not  only 
do  they  follow  very  abruptly,  but  they  contradict  statements  in  the 
preceding  prophecies.    V.  6  is  against  the  immediately  foregoing  v,  5^: 

v:Bb  ©"^x  ormr,  T^n'^no  bsis  mxni*  niiT'  "^sis  0X3  -ns  T^:?  x'^ma  ''33n 

n3b  Y^'p'a  T^XI  Behold,  I  bring  terror  upon  thee,  says  the  Lord  JHVH 

Sabaoth,  from  all  about  thee;  ye  shall  be  driven  out  every  otie  right 

forth,  and  none  shall  gather  the  fugitives.    V.  39  stands  against  v.  37'': 

3-inn  nx  an'^-inx  '^nnbim  r\^r\'^  nx3  ""ex  pin  r,s«  n5?n  on'^by  '^nsnni 

sniJii  Tibs  ly  /  zvill  bring  einl  upon  them,  my  fierce  anger,  says 
JHVH,  and  will  send  the  sword  after  them,  till  I  have  consumed  them. 
That  the  verses  are  later  additions  is  further  supported  by  %,  where 
V.  6  is  wanting;  and  the  presence  of  v.  39  in  our  text  is  due  to  the 
copyists  who  overlooked  the  asterisk  in  Origen's  Hexapla,  and 
thus  ascribed  to  the  original  Septuagint  what  Theodotion  or  some 
other  translator  had  taken  from  the  Masorah.**  It  is  much  more 
probable  that  the  verses  were  added  to  the  prophecies  than  to 
suppose  that  they  were  omitted  by  the  translator,*** 

Likewise  v,  47=*  of  c.  48,  mSTi  D«3  D'^ti'^n  rr^-insn  Sb^lti  mn©  ^'r\1t)\ 
which  ends  the  oracle  against  Moab,  did  not  originally  form  part 
of  the  preceding  prophecy.  It  is  wanting  in  (gl,  and  is  irreconcilable 
with  vv.  43,  44  where  the  complete  annihilation  of  Moab  is  proclaimed. 
Compare  also  Jer.  c.  17,  7 — 12  where  Moabites  and  Ammonites  are 
threatened  with  destruction  if  they  do  not  adopt  the  religion  of 
Israel.     Cf.  Is,  25,  10^  f 

The  reason  for  adding  the  verse  seems  to  have  been  in  each 
instance  the  same:  the  unwillingness  to  close  the  oracles  with  the 
threat  of  the  destructive  wrath  of  JHVH  which,  they  feared,  would 
smite  them  if  not  warded  off  by  means  of  auspicious  words, 

*  So  Kethib.    mS'i:  a'^'iTX  Qere.    Cf.  Casanowicz,  Paronomasia,  p.  80,  No.  153. 
**  Cf.  Erich    Costa,    Die    Weissagungen   des   Proph.   Jeremias   wider   die  fremden 
Volker  (Heidelberger  Inauguraldissertation),   1895. 

***  So  Schwally,   Costa,   Rothstein,   Preuschen,   and   others.     The   opposite   opinion 
is  defended  by  Hitzig,  Kuenen  (Onderz.,  2,  §  56.  9). 


r-g  K    J.  Grimm. 

EZEKIEL. 

(44)  Ez.  16,  V.  42''. 

Tiy  O^DS  «bl  "^ntSpTOI  Itta  ''nXip  nnoi  ^««r  wj/  wra//^  shall  depart 
from  thee,  I  will  be  quiet,  and  will  be  no  longer  angry. 

The  passage  occurs  in  all  the  versions,  nevertheless  it  can  hardly  t 
be  attributed  to  Ezekiel.  Not  only  does  the  language  give  rise  to  I 
suspicion,  but  the  verse,  which  can  only  be  understood,  with  Cornill  and  1 
Siegfried  against  Smend,  Bertholet,  and  Kratzschmar,*  as  a  promise  of  i 
comforting  assurance,  is  out  of  place,  interrupting  the  context  very  | 
sensibly.**  It  directly  contradicts  v.  42*  ^n  '^n^n  ''WnsSTl,  /  will  let 
my  fury   rest   upon    thee!      V.  43    ('JiTiyD    '^'S'^    lni5    niDT  sb  "nas  'p'^ 

ttwn*^  D«D  •'nns  f^^xnn  tdii  »n  "^sx  d3t^  nbx  ban  "^b  ***''T''3tin^  Because 

thou  hast  not  reme7nbered  the  days  of  thy  youth,  ^nd  hast  provoked 
me  with  all  these  things,  I  also  will  requite  thee  for  thy  deeds,  says 
JHVH)  is  unintelligible,  if  v.  42''  preceded  it.  "Such  a  promise",  says  ■ 
Cornill,  "as  is  given  in  v.  42^  is  here  premature;  it  does  not  really  ' 
occur  until  vv.  59 ff.,  and  even  there  it  is  given  with  considerable 
reserve."  It  has  evidently  been  added  because  people  recoiled  from 
the  ominous  'yl  Tittn  "^niriDni  of  v.  42*.  Compare  the  euphemistic 
anti-ominous  insertion  Jen  4,  27-^;  5,  10*.  17  (No.  36). 

(45)  Ez.  14,  V.  1 1  . 

:ni!T'   BK3   D\'lb«b   Onb  JT'nS  ''3»T  D:?b  "^b  T^ni    They  shall  hr  wv 
people,  and  I  will  be  their  God,  says  JHVH. 

The  formula  occurs  again  in  Ez.  11,  20;  37,  23.  27^*  (cf  Jer.  24, 
31,  33).    Here,  however,  it  apparently  disturbs  the  symmetry  of  th. 
verse.    VV.  10.  ii»  form  a  sufficient  and  natural,   although  not  ver} 
pleasant,    conclusion    to  the  foregoing   prophecy,   in   which   Ezekiel  , 
specifies   the    conditions   (abandonment    of  idolatry,    and  loyalty  to 
JHVH)  under  which  JHVH  will  permit  His  prophet  to  answer  the 

people's  inquiries:  i^-^n^n  nx  "^rr^rB  niJT^  "^SK  im  i3Ti  r\Ts^  ^3  x-inim 
pro  031!?  1X031  :bx-n2j'^  -^^sy  iin^o  TnttiDni  T^b^?  ^t"  ns  "^n^issi  sinn 
ii:?  ixttt:''  «bi  "i-ini^tt  bx-it?"^  rr^n  -xss  '\'ST\^  «b  p^ob  inTT"  s-^arn  ]iyD  ©i-n 


*  Cornill,  D.  Buck  d.  Proph.  Ezech.,  Leipzig  1886,  p.  268;  Siegfried  in  Kautzscl 
AT\  Smend,  2d  ed.  of  Hitzig's  commenLiry  on  Ezekiel,  1880;  A.  Bertholet,  D.  Bu 
Hesekiel,  Freiburg  i.  B.   1 897;  Kratzschmar,  Ezechiel,  Gottingen  1900,  in  loc. 

**  So  also  Toy,   The  Book  of  the  Prophet  Ezekiel  in  the  Polychrome  Bible,  Ei ; 
Transl.,  p.  127,  1.  50;  Heb.  Ed.,  p.  67,  1.  36. 

***  '^tiann  (58:33;  ill  "ita-inv 
t  ittJK'ia  with  (5;  S^  lyx-in. 

ft  S&.  tV\r\'^  ^V^■^\   <5  om.  i31X.     On  the  name  of  God  in  Ezekiel  sec  -^  —•"" 
s.  cit.,  p.   172. 


Kuphemistic  Liturgical  Appendixes  in  The  Old  Testament.  eg 

Bn''i?CB  533  IV/ien  a  prophet  is  deceived  and  speaks  a  ivord,  I,  JHVH, 
have  deceived  that  prophet,  and  I  ivill  stretch  out  my  hand  against 
him,  and  destroy  him  from  the  midst  of  my  people  Israel.  And  they 
shall  bear  their  punishment,  as  the  punishment  of  him  who  consults, 
fo  shall  be  the  punishment  of  him  who  prophesies,  that  the  House  of 
Israel  may  no  more  go  astray  from  jne,  nor  any  longer  be  defiled 
with  all  their  transgressions.  It  will  be  observed  that  the  prophecy 
would  thus  close  with  a  word  of  evil  import  y©B.  To  avoid,  however, 
such  an  ill-omened  conclusion  v.  ii<=,  a-^nbxb  cnb  STTii?  ""DS^I  D3>b  ^b  mi, 
ippears  to  have  been  added.     Cf.  Ps.  19,  15;  Eccl.  12,  14. 

(46)  Ez.  21,  v.  32*^. 

:'iTr31  DBT&ian  lb  mCX  Xia  ly  Till  he  come  ivho  has  the  right  to  them, 
and  I  give  them  to  him. 

In  c.  21,  vv.  7ff.  of  Ez.  the  prophet  is  commanded  to  prophesy 
the  word  of  JHVH  against  the  sanctuary,  against  Jerusalem,  and  the 
whole  land  of  Israel.  JHVH  will  draw  His  sword  to  cut  off  from 
Israel  both  the  wicked  and  the  righteous  (v.  8).  In  vv.  lO — 17  the 
sword  is  represented  as  drawn  against  all  flesh  from  the  Southland 
to  the  North.  Nebuchadnezzar  has  started  out  against  Judah  and 
Amnion  to  punish  them  for  their  rebellion  (vv.  18 — 23).  His  march 
will  first  be  directed  against  Jerusalem.  The  faithlessness  of  the 
unworthy  Zedekiah  (cf  2  Ki.  24,  I7f;  25;  Jer.  52)  will  bring  upon 
himself,   the   city,   and   the   state  the  terrible  wrath  of  JHVH:   niy 

This  seems  to  be  the  original  conclusion  of  the  prophecy  against 
Jiidah,  as  may  be  seen  from  the  parallel  prophecy  against  Ammon 
which  closes  with  the  threat  of  complete  annihilation.  What  yet 
follows,  quite  unexpectedly,  T'r.nsi  tSBOttn  lb  1tJi<  Sin  15?,  referring 
to  the  coming  of  the  Messiah,**  is  out  of  place  after  the  severe 
threats  of  vv.  7 — 32^  It  is  formed  on  the  basis  of  Gen.  49,  10 
(J),***  and  appears  to  have  been  added  in  order  to  ward  off  the  evil 
consequences  which  the  preceding  threatenings  might  bring  upon 
the  readers  and  hearers  of  the  prophecy.  The  addition  which,  other- 
wise, agrees  with  Ezekiel's  view  of  God's  all-working  powerf  may  owe 
its  origin  to  a  scribe  of  the  school  of  Ezekiel. 

*  bo  with  (5  oval  avrtj  rniahi]  tarai  (Cornill).    Toy  follows  ill  n'^n  xb  PXT  05. 
**  According  to  Grotius  this  refers  to  Zerubbabel. 
***  Smend,  Bertholet,  Krat/.schmar  against  Volz  {Jahxveproph.,  p.  82,  n.  l).    Cf.  also 
H.avernick,   Comment,  iiber  d.   Proph.  Ezechiel,  Erlangen   1843,  P-  362. 
t  Cf.  Duhm,  D.   Theol.  d.  Proph.,  Bonn  1875,  pp.  259 f. 


gQ  ■  K.  J.  Grimm. 

(47)  Ez.  28,  vv.  24—26. 

At  the  close  of  c.  28  of  Ezekiel  we  read,  as  the  conclusion  of 
the  oracle  against  Sidon,  a  promise  of  the  future  restoration  of  Israel 
to  the  land  of  their  ancestors  where  they  will  live  in  security  and 
prosperity.  This  prophecy,  which  Bertholet  calls  the  key  to  cc.  25—32, 
seems  doubtful  as  to  its  having  been  written  by  Ezekiel.  The  position 
which  it  occupies  between  the  oracles  on  the  foreign  nations  is 
certainly  strange,  as  has  been  recognized  even  by  Kliefoth*  It  is 
made  up  of  expressions  used  by  Ezekiel:  v.  25=*  =  20,  41;  25^  =  37, 
25;  V.  26  =  34,  27;  38,  8;  39,  26  (cf.  also  Am.  9,  14;  Is.  65,  27).  VV.  24=. 
26<=  {They  shall  know  that  I  am  JHVH)  occur  over  fifty  times  in 
Ezekiel.  Compare  in  P:  Ex.  5,  7;  7,  5;  14,  4.  18;  16,  12;  29,  46;  cf  31, 
13''  (H);  occasionally  elsewhere:  Ex.  10,  2;  i  Ki.  20,  13.  28;  Is.  49,  23. 
26.  Yet  the  tone  of  the  oracle  is  very  different  from  Ezekiel's  genuine 
prophecies  of  restoration ;  cf.  6,  8—10;  11, 17—21;  16,60—63;  17,22—24; 
2D,  39 — 44;  29,  13;  34 ff.  Ezekiel  never  forgets  to  remind  his  co-relig- 
ionists that  it  is  by  JHVH's  free  grace  that  they  will  be  restored, 
and  that  by  their  sins  and  hard-heartedness  they  have  deserved  quite 
a  different  fate.**  Not  for  your  sake  do  J  act,  0  House  of  Israel, 
but  for  my  sacred  Name  which  ye  have  made  profane  among  the 
nations  to  ivhom  ye  are  cotne  (36,  22).  I  am  inclined  to  regard  it  as 
a  later  addition  appended  for  the  purpose  of  gaining  a  propitious 
conclusion  to  the  first  half  of  the  oracles  on  the  foreign  nations,  thus 
making  them  suitable  to  be  read  for  religious  purposes.  After  the 
second  half,  cc.  29 — 32,  there  follows  Ezekiel's  prophecy  of  the  advent 
of  the  Messianic  kingdom. 


Minor  Prophets. 

HOSEA. 
(48)  Hos.  2,  vv.  1—3. 

rjin^   ***-|BOl   Sbl   l^'i   Sb   -lOS*   Din   blHD    bX-lTS'i    ^1^2.    1£D^    tT^ni 

"isn  issp5i  :in  bx  '^sn  nnb  n^x"^  nns?  ^'a'S  i^b  cnb  i^s''  i©x  Dipttn 
mi  bna  ID  f-ijin  p  ib:?i  inx  ©xn  anb  i^©i  fiini  biJ-no"'  ^sni  vnyn^^ 

:n^m  DDininxbl  ^^as  ODinstb  n^X  biiy-lTi    The  number  of  the  Israelites 

*  D.  Biich  Ezec/i.,   1S64,  in  loc. 
**  Cf.  Smend,  Ezech.  ad  i6,  60—63;  Cornill,  ad  16,  42;  Kratzschmar,  ad  loc. 
***  On  the   use   of  the  imperfect  see  Driver,  Hehretv   Tenses^^  Oxford   1892,  §  37/9 
(p.  42). 

f  Karl  Loftman   {Krit.    Unders.   af  den   Masoret.    Text,   till   Prof.   Hoseas    Bok, 
Linkoping  1894,  p.  9)  proposes  to  read  inxb  for  JH  ^'^^'n*^. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  6 1 

will  be  as  the  sand  of  the  sea  which  cannot  be  measured  nor  numbered; 
and  instead  of  its  being  said  of  them*  Ye  are  tiot  tny  people,  they 
shall  be  called  Sons  of  the  Living  God.  And  the  ftideans  and 
Israelites  ivill  be  gathered,  they  will  appoint  for  themselves  one  head, 
and  come  up  from  the  land;  for  glorious  will  be  the  day  of  fezreel. 
Say  to  your  brethren  '^my  people,    and  to  your  sisters   beloved. 

One  can  hardly  imagine  a  more  abrupt  transition  than  that 
which  exists  between  c.  i  and  these  verses,  a  transition  from  an  un- 
compromising threat  to  an  unconditional  promise.  After  the  prophet 
has  declared  JflVH's  rejection  of  the  people,  symbolized  by  giving 
his  three  children  born  of  his  faithless  wife  Gomer  the  threatening 
names  Jezreel,  Lo-ruljaniah,  and  Lo-avnni,  xb  ''DSitI  "^tty  Sb  Sns  "^D 
•'■■* DD'^nbK,  there  follows  a  picture  of  the  Messianic  age.  The  Israelites 
will  become  innumerable  (cf.  Jer.  33,  22;  Gen.  22,  17,  R),  and  will  be 
called  Sons  of  the  Living  God.  The  day  of  Jezreel  will  be  a  glorious 
day,  marking  the  return  of  united  Israel  and  Judah  from  the  Exile 
and  their  entire  restoration  to  JHVH.  This  abrupt  transition  and 
complete  difference  of  content  is  commented  upon  in  the  Talmud 
{PesachifH  87^^ ;  cf  also  the  beginning  of  Sifre  on  the  Parasha  Balak, 
Num.  25).  J.  G.  Eichhorn***  judged  the  passage  to  be  a  fragment 
of  an  independent  larger  oracle.  Among  modern  commentators  and 
critics  M.  Heilprin,  Steiner,  Cheyne,  Kuenen,  Duff,  Guthef  have 
assumed  that  the  verses  have  been  transposed  from  their  original 
place  after  c.  2,  v.  25.  Nothing,  however,  is  gained  by  this  conjecture, 
nor  is  it  explained  how  the  verse  came  to  be  transposed.  C.  2, 
vv.  1—3  cannot  be  a  proper  continuation  of  vv.  23—25.  They  would 
stand  in  no  formal  connection,  besides  simply  repeating  what  had 
been  said  in  vv.  23 — 25:  that  the  people  would  be  called  ^12^  instead 
of  "^lys  sb.  Moreover,  whilst  in  c.  2,  vv.  4ff.  Israel  alone  is  spoken 
of,  which  is  conceived  in  vv.  20  f  as  already  dweUing  in  the  land, 
Judah  is  mentioned  in  2,  i — 3  by  the  side  of  Israel,  both  being 
described  as  returning  to  the  land.  The  different  meaning  in  which 
I'nsn  is  used  in  the  two   passages  is  also  noteworthy .ff     In  2,  2  it 

*  For  this  renderirg  of  niL'K  B1pa3  comp.  J.  Bachmanu,  Alttest.  Untersuchungen, 
1,  Berlin   1894,  p.  8;  Konig,  Syntax,  §§393.  337 x. 

**  So  Gratz,  Gesch.  d.  Jud.,  2,  p.  94,  n.  i;  Emend.,  2,  12;  Wellhausen,  D.  klein. 
Proph?,  p.  99 ;  SSi  Dsls  IT^ns^  X^. 

***  Die  hebr.  Prophelen,  Gott.   1816 — 1819,  i,  p.  75. 

f  M.  Heilprin,  The  Hist.  Poetry  of  the  Ancient  Hebrews,  1 879,  2,  p.  I25f. ;  H.  Steiner 
in  the  4th  ed.  of  Hitzig's  Die  zwdlf  kleinen  Propheten,  188 1,  p.  Ii;  Cheyne,  Hosea, 
1884,  p.  44f. ;  Kuenen,  Onderz.,  2,  p.  332;  Duff,  Old.  Test.  7 heol.,  p.  T05 ;  Guthe  in 
Kautzsch's  AT.  Cf.  also  Loftman,  Offers,  och  Kominent.  till  Profeten  Hoseas  Bok, 
1896,  pp.  31  f.;  6of. 

-ff  Cf.  Giesebrecht,  Beitr.  2.  Jes.,  p.  215. 


g2  K.  J.  Grimm. 

refers  to  the  land  of  captivity,  in  2,  25  it  is  the  country  of  Israel 
The  verses  are  intended  to  be  read  in  their  present  connection  after 
c  I,  V.  9.*  V.  i<=  of  c.  2  has  arisen  from  i,  9%  and  the  bijyiT'^  DT'  of 
V.  2  is  meant  to  contrast  with  the  biiS'lT'i  UV  of  i,  4. 

Were  the  verses  written  by  Hosea  himself?  This  question,  it 
seems,  can  only  be  answered  in  the  negative.**  Such  a  sudden 
change  of  feeling  on  the  part  of  the  prophet  would  be,  to  say  the 
least,  very  strange;  we  would  expect  a  demand  for  repentance  as 
the  conditio  sine  qua  non  of  the  restitution.***  Besides,  vv.  4ff.  con- 
tinue JHVH's  threats  without  any  regard  whatever  to  the  promises 
just  held  out  to  the  people.  Furthermore,  the  contents  of  the  verses 
point  to  their  having  been  written  by  a  later  hand.  The  promise  of 
a  large  increase  in  numbers,  given  to  the  Israelites  v.  i,  is  not  what 
we  would  expect  as  coming  from  the  prophet  Hosea.  It  is  a  charac- 
teristic feature  of  the  later  eschatalogy;  cf.  Ez.  36,  37  f;  Mic.  2,  12.  13 
(No.  56);  Zech.  8,  4.!  V.  2  refers  to  both  Israelites  and  Jews  as  living 
in  exile.  For  though  the  phrase  ttT1S^?^  V^  •^^3?  is  rather  indefinite, 
it  can  hardly  mean  sie  ziehen  heranf  ans  dent  Lande,  d.  Ji.  iiber  die 
Grenze  Paldstinds  hinaus  —  on  account  of  their  great  numbers,  fff 
It  appears  to  imply  that  the  people  are  established  outside  of  Canaan 
in  a  foreign  land,  inb^  in  such  a  connection  is  always  used  of  the 
return  from  the  Exile  to  Palestine;  cf  Ezr.  2,  i.  59;  7,6;  Neh.  12,  i  etc.*t 

*  The  verses  cannot  be  understood,  with  Hitzig  and  others,  as  forming  the  intro- 
duction of  Hosea  to  the  following  prophecy.  This  would  be  against  all  analogy.  We 
would  have  a  menacing  sermoa  both  begun  and  concluded  by  a  promise.  To  connect 
vv.  I.  2  with  the  preceding,  and  v.  3  with  the  following  oracle,  breaks  the  close  relation 
of  vv.  2.  3. 

**  So  also  Geiger,  Nachgelassene  Schriften^  Berlin  1877,  4i  P-  220;  Wellhausen, 
Prolegomena"^^  1883,  p.  442,  n. ;  Stade,  Gesch.  d.  Volk.  Isr.  1,  p.  577,  u.;  Cornill,  ZAT, 
7,  285  f.;  EinL\  p.  173;  3d  and  4th  ed.,  p.  179  (§  27);  Giesebrecht,  Beitr.  z.  Jes.,  p.  213; 
Schwally,  ZAT^  10,  227;  Smend,  Alttest.  Relig.^  p.  194;  Cheyne  in  W.  R.  Smith's  The 
Prophets^  1895,  P-  XVIII;  G.  A.  Smith,  Twelve  Minor  Prophets,  i,  London  1896, 
p.  213;  Volz,  Jah-weprophetie,  p.  26;  Valeton,  Amos  und  Hosea,  p.  53;  Sellin,  Scnibbabel, 
p.  35;  Wellhausen,  D.  kleinen  Propheten'^,  p.  99;  Marti,  Gesch.  d.  isr.  Relig.,  p.  119; 
Nowack,  D.  kleinen  Prophet  en,  Gott.  1 897,  pp.  I5f.;  O.  Seesemann,  Israel  u.  Juda  bei 
Amos  u.  Hosea^  Leipzig  1898,  p.  20;  W.  R.  Harper,  AJSL,  Oct.  19CX),  p.  I4f. 
***  Cf.  Kuenen,  Onderz.,  2,  382. 

•j-  Cf.  Paul  Haupt,  Johns  Hopkins  University  Circulars,  July  1894,  (No.  114), 
p.   109a. 

ff  Klostermann  {Gesch.   d.    Volk.   Isr.,   p.  200)   proposes   to   read   'nnx   Q*^!l^X  = 

y-is<n3^'^^5>(?). 

fft  So   Nowack    (Z).    Proph.   Hosea,   Berlin  1880,   p.   1 5)   following  Ewald,   Hitzig, 
and  others. 

*t  %  *)inniba  UtS^X  '^  'j'lpD'il.  So  also  Theodore  of  Mopsuestia  {Fragmenta  quae 
supersunt,  ed.  Migne,  col.  131);  Qamchi,  Rosenmiiller,  Theiner,  Scholz,  Briggs,  Well- 
hausen, Nowack  {D.  kleinen  Proph,,  in  loc).    Cf  also  Bachmann,  Alttest   Unters.,  p.  8. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  63 

Further,  the  character  of  the  bm^f^l^  DT^  m  i,  4  is  entirely  different 
from  the  day  of  Jezreel  in  2,  2.  There  it  is  a  day  of  judgment  when 
the  guilt  of  the  House  of  Jehu  will  be  revenged,  and  the  kingdom 
of  Israel  will  have  an  ignominious  end.  Here  it  is  a  great  and  glorious 
day  when  both  Jews  and  Israelites  will  return  from  the  Exile,  united 
under  one  king,*  and  JHVH  will  look  upon  them  with  joy  and  satis- 
faction. The  idea  of  a  political  union  under  one  head  in  the 
Messianic  age  is  a  conception  which  arose  after  the  time  of  Hosea; 
cf  Jer.  3,  18  (No.  34);  Ez.  34,  23;  37,  I5ff.;  Is.  ii,  ii— 14.  Hitzig-Steiner 
refer  t)ie  event  of  the  day  of  Jezreel  in  both  passages  to  the  fall  of 
the  dynasty  of  Jehu.  But  how  the  increase  of  the  Israelites  can  be 
brought  into  connection  with  the  destruction  of  the  Northern  dynasty, 
it  is  difficult  to  see.  But  if  reference  is  had,  both  times,  to  a  different 
event,  is  it  at  all  probable  that  the  prophet  should  have  changed  the 
import  of  the  phrase  after  a  few  sentences  into  its  very  opposite, 
from  the  meaning  of  day  of  misfortune  to  day  of  happiness  and 
prosperity?  The  mentioning  of  Judah  in  v.  2,  even  before  Israel,  is, 
likewise,  very  strange,  if  coming  from  a  prophet  of  Northern  Israel. 
This  applies  also  to  v.  3  where  the  Judeans  are  addressed**  who, 
at  the  coming  of  the  Messianic  age,  are  to  greet  the  Israelites  with 
itt!?  and  ntim.  There  is  also  to  be  noted  the  peculiar  phraseology; 
the  imagery  of  2,  i  reminds  us  of  Is.  10,  22;  48,  19. 

But  now  this  question  arises:  what  prompted  the  addition  of 
this  passage  to  Hos.  1?  So  far  as  I  know,  no  explanation  has  been 
offered.  It  seems  to  be  due  to  the  same  feeling  which  shrunk  from 
concluding  Lamentations  with  the  thought  of  the  rejection  of  the 
chosen   people.     For  the  prophecy  concludes:   "^D  "^103^  Stb  1-Q©  S51p 

(49)  Hos.  2,  vv.  i6ff. 

The  prophet  has  been  describing  how  JHVH  will  severely  chastise 
Israel  which,  like  Gomer,  his  faithless  wife,  has  forsaken  her  husband, 
JHVH,  following  her  paramours,  the  local  Baalim.  The  land  whose 
fertility  they  attribute  to  the  Baalim  (vv.  7.  14)  shall  become  a  desert. 
To  show  that  the  gifts  of  the  land  come  from  Him,  He  will  with- 
hold them  in  their  season  (vv.  5.  11.  14).  Of  their  joyous  cult  and 
festivals  He  will  make  an  end  (v.  13).  Their  vineyards  and  fig-trees 
He  will  devastate,  and  change  their  gardens  into  a  wilderness,  the 


*  Cf.  Rom.  9,  25;   I  Pet.  2,  lo.     Grotius   [Annot.  ad  Oseen,  p.  487)  believes  that 
Zerubbabel  is  here   referred   to.     See  also  Delitzsch,   Mess.    Weissag.,  pp.  90.  91.     On 
the    hopes    which    were    set    on   Zerubbabel    as    the   Messiah  see   Paul   Haupt,   Johns 
Hopkins  University   Circulars,  July  1894,  (No.  114),  p.  no. 
**  Cf.  Hitzig,  in  loc.\  Gratz,  Etuend.,  2,   12. 


64 


K.  J.  Grimm. 


haunt  of  wild  beasts.     To  the  inhabitants  He  will  show  no  mercy 

(v.  6).  nrT'bni  trax:  i^rri  anb  n^-jpn  ncs  a'^biJnn  1^1  nx  n^^by  ^mps^ 
nini  .QW  nnD©  ins^i  JT'nnx'a  i-inx  Tbni  /  w///  w>//  ?//^;/  /ler  the 

days  of  the  Baalim,  when  she  used  to  burn  incense  to  them,  and  decked 
herself  with  her  earrings  and  her  jewels,  and  went  after  her  para- 
mours, and  forgot  me,  says  JHVH. 

With  V.  16  a  sudden  change  of  view  takes  place.*  JHVH  leads 
the  Israelites  into  the  wilderness;  there  He  encourages  them,  and 
promises  to  bring  them  into  the  fertile  land  of  Israel.**  They  will 
become  obedient  to  Him***  as  in  the  days  when  He  freed  them 
from  the  yoke  of  the  Egyptians.  At  that  time  war  will  cease  on 
earth,  and  the  Israelites  will  live  in  security  and  ease.  JHVH  will 
betroth  Himself  to  Israel  in  an  everlasting  covenant.  They  will  be 
His  people,  and  He  will  be  their  God.  How  these  prophecies  of 
safety,  welfare,  and  happiness  can  properly  stand  between  cc.  i,  2, 
I  — 16,  and  c.  3,  it  is  difficult  to  perceive.  In  c.  3  JHVH  speaks  in 
an  entirely  different  tone  of  the  restitution  of  His  faithless  wife. 
Moreover,  the  verses  are  not  in  harmony  with  the  thought,  situation, 
and  language  of  Hosea.  They  read  more  like  a  comforting  prophecy 
toward  the  close  or  after  the  Exile.  The  Exile  is,  indeed,  presupposed 
in  vv.  16.  25.  Compare  for  the  phrase  3b  b3?  "131  (v.  16)  Gen.  34,  3 
(P);  50,  21  (E)  Judg.  19,  3;  2  S.  9,  8;  Is.  40,  2;  Ruth  2,  13;  2  Chr.  30,  22; 
32,  6.f  V.  17.  The  desolate  Valley  of  Achor  as  a  gate  of  hope  has 
a  striking  parallel  in  Is  65,  10  where  we  read:  My  chosen  oties  shall 
possess  the  land,  a?id  my  servants  shall  dwell  therein,  and  Sharon 
shall  become  a  pasture  for  flocks,  and  the  Valley  of  Achor  a  resting 
place  for  herds.  Silpln  is  a  late  word;  see  above,  p.  56,  The  statement 
that  Israel  was  obedient  to  JHVH  in  the  days  of  her  youth  con- 
tradicts Hos.  II,  I  f ft  The  sequence  of  thought  that  JHVH  grants 
His  blessing  in  order  that  Israel  may  become  His  follower,  is  not 

*  This  has  already  been  observed  by  Cornelius  a  Lapide.  ^'•Difficile  est  xo 
propter  hoc.^'' 

**  On  Wellhauseu's  interpretation  of  the  vineyards  (v.  17)  see  Nowack,  D.  kleinen 
Proph.,  pp.  21.  22. 

***  So  !4:  vjiaxovoei  (5  TaneiPiod^r/aevai  (so  also  Bachmann);  3  canet.  Saadya 
A.V.,  De  Wette,  Simson,  Wiinsche,  Umbreit,  Griitz,  Da:mesteter,  and  others  =  to  sing. 
il33J  =  to  answer:  0,  Ewald,  Hitzig,  Hengsteuberg,  Keil,  Schmoller,  Nowack,  Briggs, 
Rychlak.  Buhl  would  emend  Jirbs  [ZAT,  5,  p.  179),  but  this  is  not  necessary, 
f  Cf.  G.  F.  Moore,  Commentary  on  Judges,  p.  410. 
ft  Cf.  also  Jer.  2,  2;  3,  25;  22,  21;  32,  20;  Ez.  23,  3.  19;  Is.  46,  4,  and  see  Stevens, 
Comment,  on  the  Songs  of  the  Return,  p.  162  (note  on  Ps.  129,  i.  2).  H.  Winckler 
[Gesch.  Isr.  i,  p.  57)  regards  v.  I7d  as  a  later  addition  to  v.  17c  explaining  youth  in 
the  sense  of  n,  I,  i.  e.,  according  to  Winckler,  incorrectly.  11,  i,  he  thinks,  is  not 
original,  being  in  contradiction  to  v.  3(?). 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  65 

that  of  Hosea,  but  of  the  ExiHc  and  post-Exilic  time  (Volz,  Nowack). 
In  cc.  4ff.  we  have  the  opposite  conckision:  Israel  is  first  to  be  con- 
verted before  JHVH  will  regard  her,  and  in  c.  3  the  people  is  brought 
into  its  right  relation  to  JHVH  by  disciplining  love.  In  v.  18  we 
meet  with  the  late  eschatalogical  formula  JCinJl  CT^S  IT^JTl.  The  name 
Baal  is,  in  accordance  with  later  ideas,  regarded  as  offensive  to  the 
religious  sentiment;  cf  Zech.  13,  2;  Ps.  16,  4*  nsT  Ni.  occurs  in  later 
writings  only;  Jer.  11,  19;  Ez,  18,  22.  24;  21,  37;  33,  13  (Corn.)  16;  Is,  23, 
16  (post-Ex.);  Zech.  13,  2;  Num.  10,  9  (P);  Job  28,  18;  Esth.  9,  28; 
Ps.  109,  14.  The  diction  of  vv.  2off.  is  profuse  and  formal,  correspond- 
ing more  to  the  language  of  P  (cf.  Gen.  9,  2)  than  to  the  terse  style 
of  Hosea.  JHVH  concludes  a  treaty  in  favor  of  Israel  with  the  wild 
beasts  and  other  animals  (cf.  Ez.  14,  21)  in  which  these  take  upon 
themselves  the  obligation  to  let  Israel  live  in  safety  (directed  against 
2,  14);  cf.  Ez.  34,  25 f;  Job  5,  23.**  At  the  same  time  an  end  will  be 
made  to  war.  This  is  the  covenant  with  the  nations  Zech.  11,  10. 
Cf  Gen.  9,  2  (P);  Lev.  26,  6;  Is.  2,  4;  11,  6;  35,  9.  V.  20^  points  back 
to  c.  I,  5,  and  seems  intended  as  a  negation  of  this  threat.  The  ex- 
pression nop  "12©  is  V.  2&  occurs  also  in  i,  5,  but  in  an  entirely 
different  meaning.  We  are  reminded  of  the  very  late  passage 
Zech.  9,  10:  /  will  cut  off  the  chariot  from  Ephraim,  and  the  horse 
from  Jeriisalem,  and  the  battle  bow  will  be  broken;  afid  he  will  speak 
peace  unto  the  fiatiofis.  S'^Sffin  to  let  dwell  only  here;  nuab  with  ]DI0 
and  similar  expressions,  is  a  standing  phrase  of  postDeuteronomic 
Mes.sianic  prophecies:  Deut.  33,  12.  28;  Lev.  25,  18;  Jer.  32,  37;  Ez.  39, 
6;  Is.  47,  8;  Zeph.  2,  15;  Prov.  i,  33;  3,  23;  10,  9;  Ps.  4,  9.  Comp.  Judg. 
18,  7.***  In  V.  21  justice,  righteousness,  goodness,  love,  faithfulness 
are  spoken  of  as  the  purchase-price  which  JHVH  pays  at  His  betrothal 
to  Israel.f  To  give  to  this  betrothal  an  everlasting  endurance  JHVH 
"grants  everything  and  demands  nothing."  If  this  interpretation  is 
the  correct  one,  the  verse  cannot  have  been  written  by  Hosea.  The 
thought  that  JHVH  will  pour  out  over  Israel  such  abundant  grace 
far  exceeds  the  purificatory  judgment  described  in  c.  3,  and  corresponds 
to  an  entirely  different  spirit  than  that  possessed  by  the  earlier  prophets. 
That  Hosea  cannot  be  the  author  of  the  verse  is  further  shown 
by  its  linguistic  character:    pi2  as  an  attribute  of  JHVH  in  the  sense 


*  Cf.  Geiger,  Urschri/t,  p.  261  f.;  Wellhausen,  Texi  d.  Biicher  Samuelis,  Gott.  187 1, 
p.  30 f.;  Baudissin,  Studien  zur  semit.  Religions^eschichte,  i,  Leipzig  1876,  p.  108,  n. ; 
Driver,  Text  of  the  Books  of  Samuel,  p.  195  f.;  Abbott,  Essays,  p.  63;  G.  F.  Moore, 
fudges,  p.  195;  Ginsburg,  Intr.,  p.  400  f. 

**  Cf.  also  Kraetzschmar,  Die  Bundesvorstelhmg  im  AT,  Marburg  1896,  p.  51. 
***  Cf.  G.  F.  Moore,  Judg.,  p.  391.     . 

"i"  Cf.  Wellhausen  and  Nowack,  opp.  citt.,  in  loc. 
Grimm,   Liturg.  Appendixes.  5 


gg  K.  J.  Grimm. 

of  ion  does  not  occur  in  the  older  literature,  but  later,  especially 
in  the  Psalms,  e.  g.  Pss.  7,  18;  9,  5.  9;  40,  10;  48,  11;  50,6;  89,  15 
97,  2  etc.;  Jer.  11,  20;  Is.  26,  9;  51,  1.  5.*  t:£ffi:2,  used  in  Hos.  5,  11  ol 
human  forensic  justice,  in  5,  i ;  6,  5  of  JHVH's  chastising  judgment 
is  employed  by  the  older  prophets  mostly  of  human  juridical  justice 
Am.  5,  7.  24;  Mic.  3,  I.  8.  9;  Is.  i,  17.  21;  5,  7;  10,  2;  28,  17.  26;  in  Is.  3,  i.^ 
of  God's  chastising  judgment.  In  Hos.  2,  21  t2£©'a  is  a  gift  of  JHVH  tc 
His  people:  JHVH  will  see  that  justice  is  done  to  Israel.  This  is  a 
late  conception.**  ion  is  used  more  frequently  of  man:  Gen.  20,  13 
(E);  21,  23  (E);  24,  49  (Jj;  47,  29  (J);  Ex.  18,  21  (JE);  Jos.  2,  14  (JEj;  24 
14  (E);  Judg.  1,  24  (J);  8,  35;  i  S.  15,  6;  20,  8.  15;  2  S.  2,  5;  3,  8;  9,  i.  7: 
10,  2;  16,  17;  I  Ki.  2,  7;  20,  31.  Of  God:  Gen.  19,  14  (J);  24,  12.  14.  27 
(J);  32,  ii(?);  Ex.  20,  6;  i  S.  20,  14  (but  (g  xat  jroirjGHq  sXtog  /iet'  kfiov 
xal  hav  x.  r.  X);  2  S.  2,  6;  9,  3;  15,  20;  i  Ki.  3,  6  (Dt).  The  word  ij 
not  met  with  in  Amos  and  Isaiah.  In  Micah  we  find  it  6,  8.**"* 
Q'^'am,  of  human  love:  Am.  i,  11;  of  God's  mercy:  2  S.  24,  14;  Jer,  16, 
5;  Zech.  7,  9;  Neh.  9,  19;  Pss.  25,  6;  40,  12;  51,  3  etc.  n5T255  does  not 
occur  before  Jeremiah  (Is.  11,  5  is  not  Isaianic;  i  S.  26,  23  is  a  gloss.), 
Hos.  4,  I  we  read  ni3«.  For  v.  22  JiirT^  ni«  nS^T'  cf  Is.  49, 23.  26;  60,  16; 
Jer.  9,  23  (see  No.  37);  Ez.  29,  6;  over  70  times  in  Ez.;  Joel  2,  27, 
VV.  23  ff.,  introduced  by  i^lJin  DT^n  n^m  and  referring  to  the  future 
fertility  of  the  land  (cf  Hag.  2,  9;  Zech.  i,  17;  2,  8;  3,  lO;  8,  4.  11), 
appear,  likewise,  intended  to  annul  the  menaces  of  cc.  i;  2,  4 — 16; 
comp.  2,  23.  24  with  2,  5.  In  V.  25  "piJin  "h  IST^ns^nTI  presupposes  the 
Exile;  ynt  here,  instead  of  the  usual  i?D2  (e.  g.  2  S.-y,  10;  Is.  5,  7; 
61,  3;  Jer.  2,  21;  24,  6;  Am.  9,  15),  perhaps  for  the  sake  of  the  par- 
onomasia with  bi5i?lT'^.t  '!^'S>  in  the  sense  of  to  respond^  to  grants 
to  comply  with,  to  consent ^  occurs  in  late  passages;  cf  Hos.  14,  9 
(post-Ex.);  Eccl.  10,  19;  Ps.  65,  6  (cf.  JBL,  1900,  p.  70). 

The  conclusion  seems  justified  that  Hos.  2,  w.  16 — 25  is  of  late 
origin.f t  The  prophecy,  very  probably,  owes  its  place  after  2,  1 5  to 
the  fear  lest  the  piece  should  end,  when  read  for  devotional  purposes, 
with    the    threat   of  v.   15:     /  will  visit  upon    her    the   days   of  the 

*  On  pis  cf.  Diestel,  Jahrb.  f.  d.  T/ieoL,  i860,  2,  p.  176 ff.;  Kautzsch,  Uber  dh 
Derivate  des  Statnmes  pIS,  Tubingen  1880;  Schultz,  Alttest.  T/ieologie*,  Gott.  1889, 
p.  420 f.;  Smend,  Alttest.  Relig.^  p.  410 f.,  2d  ed.  388  ff.;  Dillmann,  Alttest.  TheoL, 
Leipzig  1895,  p.  270  f.;  Bennett,  Old  Test.  Theol.^  London  1896,  pp.  103  f.;  173  ff., 
Wellhausen,  Psalms  in  the  Polychrome  Bible ^  p.  174,  11.  9 — 23. 

**  Cf.  also  on  '^tmo.  L.  W.  Batten  in  the  Journ.  of  Bibl.  Lit.,  1892,  pp.  2o6ff. 
***  On  ion  see  Winter,  ZAT,  9,  21  iff.    On  the  etymology  of  lOn  see  W.  R.  Smith, 
Prophets\  p.  408.     Cf.  also  Hupfeld  ad  Ps.  4,  4. 
"f  Cf.  Casanowicz,  Parononiasia,   108. 
tt  Cf.  Volz,  Jahveproph.,  27  T  Nowack,  KI,  Proph.,  ad  loc. ;  W.  R.  Harper,  AJSL, 
Oct.  1900,  pp.  II  ff.;  Marti  in  Cheyue's  Encyclopadia  Biblica,  s.  v.  Hosea. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  5? 

Baalim,  when  she  used  to  burn  incense  to  thetn,  and  decked  herself  with 
her  earrings  and  her  jewels,  ran  after  her  para7nonrs,  and  forgot  me. 

(50)  Hos.  3,  V.  5. 

:t:iB^n  ni-ini<a  nmi:  bXT  mn^  bi?  Afterward  the  Israelites  will  turn  and 
seek  their  God,  JHVH,  and  their  king,  David,  and  come  trembliftg 
to  JHVH  and  to  His  goodness  in  the  latter  days. 

This  verse  has  all  the  appearance  of  being  a  later  addition  to 
the  parable  of  Hos.  3.  The  prophet  states  in  the  parable  how  JHVH, 
by  destroying  the  state  and  the  institutions  of  worship,  will  break 
off  all  intercourse,  not  only  between  Israel  and  her  paramours,  the 
Baalim,  but  between  Israel  and  Himself,  just  as  the  prophet  keeps 
shut  up  his  faithless  wife  whom  he  has  bought  back  out  of  a  shame- 
ful and  servile  condition  but  with  whom  he  has  no  conjugal  inter- 
course:* i^xn  nar  t^xi  "i©  v^^i  ibia  "j'^j^  bs?-!©'^  "^Dn  in«i  a-^ni  D'^^'^ 
:a''Sini  IIBS  I'^SI  nastt  Many  days  the  Israelites  will  abide  without 
king  and  ivithout  prince,  without  sacrifice  and  without  maggebah,  without 
ephod  and  teraphim.*'^'  V.  5  disturbs  the  symmetry  of  the  parable. 
Besides,  in  its  phraseology  it  bears  marks  which  have  their  parallels 
in  younger  writings  only:  "ins  occurs  in  Deut.  28,  66;  Jer.  36,  16  (cf 
Gen.  42,  28,  J);  33,  9.  14;  Is.  12,  2  (post-Ex.);  19,  16  (post-Ex.);  44,  8, 
11;  60,5;  Mic.  7,  17  (post-Ex.);  Prov.3,24;  Job  3,  25;  23,  15;  Pss.  14,  5; 
27,  i;  53,6;  78,  53;  119,  161;  aiD,  of  the  goodness  of  JHVH,  is  very 
frequently  used  in  the  later  literature;  cf  e.  g.  Jer.  31,  14;  Pss.  25,  7; 
27,  13;  31,  20;  145,  7.  Note  also  the  scriptio  plena  in  T^ll.***  The 
phrase  3'''a"^n  n''"inNa,  an  expression  for  the  coming  of  the  Messianic 
age,  is  not  met  with  in  the  pre-Exilic  literature,  but  occurs  for 
the  fir.st  time  in  Ezekiel's  prophecy  against  Gog,  c.  38,  i6.j  The 
reference  of  the  phrase  in  Hos.  3,  5  to  the  Messianic  age.  King 
David  being  the  Messiah,  must  be  acknowledged.  So  ^  which  para- 
phrases -jinribx  nin^i  icnbiD  r^  pynn^ii  bxn©''  '^:n  "jinin^  p  nna 
r^'^ir::  laoi  mn''-  ionbisb  "jinsn^i  -jinDba  m  in  sn-^iuiab  ■ji^^tintyi 

X113T'  flioa  "Jinb  '^tr^*'!  Afterward  the  Israelites  will  return  and  will 
seek  the  service  of  JHVH]  they  will  prove  themselves  obedient  to  the 
Anointed,  the  Son  of  David,  their  king,  and  will  devote  themselves  to 


*  In  V.  3c   we   must  supply  X12S  xb    after  "jibx  'i3t<  Q51;    so  Ibn  Ezra,    Qamchi, 
Wellhausen,  Gratz,  Oort. 

**  Cf.  W.  Robertson  Smith,  Prophets'^,  p.  411,  n.  17. 
***  But  the   Cod.  Baby  I.  Fetropol.  [Proph.  post.,  ed.  Strack,  Petersburg  and  Leipzig 
1876)  has  TIT     Cf.   ZAT,  11,   127  f. 

f  See  W.  Staerk,    ZAT,  11,  pp.  247ff.;   Lagarde,  Mitth.,  4,  p.  315.     On  Gog  and 
Magog  see  now  Prof.  Haupt  in  the    Critical  Notes  on  Ezekiel  in  SBOT,   p.  90,  1    2i;f 

5* 


gg  K.  J.  Grimm. 

the  service  of  JHVH,  and  blessing  in  abundance  will  be  their  portion 
at  the  end  of  days*  "lill  as  the  name  of  the  Messiah  occurs  only 
since  Ezekiel;  cf.  Ez.  34,  23.  24;  37,  24** 

Duhm,  Kuenen,  and  others,***  rejecting  the  Messianic  interpretation, 
see  here  the  prophet's  announcement  of  a  return  of  Northern  Israel 
to  the  Davidic  dynasty.  This  implies  that  Hosea  did  not  acknowledge 
the  legitimacy  of  the  Northern  Kingdom,  but  recognized  that  of  the 
South  alone,  seeing  in  the  secession  from  the  House  of  David  one 
of  the  chief  sins  of  Israel.  It  may,  however,  well  be  doubted  whether 
the  prophet  saw  in  the  revolt  against  the  House  of  David  an  apostasy 
from  JHVH,  It  would  seem  more  probable  that  he  also,  with  his 
predecessors  who  never  dreamed  of  a  return  of  Ephraim  to  the  yoke 
cast  off  in  the  days  of  the  first  Jeroboam,  saw  in  the  rebellipn 
against  the  House  of  David  under  Rehoboam  a  renunciation  of  foreign 
influences  in  cult  and  manners,  an  act  of  faithfulness  to  JHVH  and 
the  old  religion.f  It  must  not  be  forgotten,  as  Volz  has  remarked, 
that  the  prophet  was  a  Northern  Israelite  of  the  S^'^  century  to  whom 
the  dynasty  and  the  tribe  of  Judah  would  naturally  appear  subordi- 
nate.fj  Compare  also  the  unfavorable  passages  on  Judah  in  the 
prophecies  of  Hosea.fff  There  is,  indeed,  nothing  in  the  historical 
situation  of  this  time,  which  seems  to  justify  such  a  remarkable 
preference  for  the  Southern  Kingdom  over  against  the  Northern 
Kingdom,  including  even  the  desire  of  a  return  to  the  Davidic  dynasty. 
Moreover  v.  4,  which  introduces  the  kingship  with  the  cult  as  things 
equally   oJfTensive  to  JHVH,*f  makes  it  highly  improbable  that  the 


*  So  also  most  Jewish  Commentators,  Ibn  Ezra,  Rashi,  Qamchi.  The  Fathers  and 
mediaeval  exegetes  refer  the  passage  to  Christ.  Cyril,  Theodore  of  Mopsuestia, 
and  Rufinus  think  of  Zerubbabel.  The  Messianic  interpretation  is  accepted  by  Theiner 
[Kl.  Proph.  1828,  p.  21),  Briggs,  Delitzsch,  Staerk,  Volz,  Nowack,  al.  Cf.  on  the 
exegesis  of  the  Fathers,  F.  Overbeck,  Entst.  u.  Recht  e.  hist.  Betracht.  d.  Nmtest.  Schrift. 
Basel,  1871,  pp.  yff. 

**  Cf.  Cheyne,  Jewish  Religious  Life  after  the  Exile,  1898,  p.  96. 

***  Duhm,  Theol.  d.  Proph.  (1875)  pp.  63;  127;  Kuenen,  Onderz.,  2,  §  69,  n.  9  (p.  336). 

f  Cf.  Stade,  Gesch.  d.  Volk.  Isr.,  i,  p.  344;  Kent,  Hist,  of  the  Heb.  People,  2,  p.  20 f. 

ft  Valeton  {Amos  u.  Hosea,  p.  58)  points  to  Amos  9,   li;  but  see  below,  No.  63. 

tf  f  A  number  of  critics,  following  Wellhausen  [Proleg.^,  p.  442),  regard  all  passages 

in  Hosea   treating   of  Judah   as   later  Judaistic  interpolations.     But  it  seems  to  me  very 

improbable   that   a  later  Judean  scribe  should  have  inserted  passages  as  unfavorable  to 

Judah  as  5,  5 — 10 ;  6,  4.  8.   14,  and  should  have  substituted  the  name  tTTin'^  for  ^XIUJi 

in  5,  12 — 14.    Wellhausen  has  modified  his  statement  in  the  3d  edition  of  his  Z>.  kleinen 

Propheten,  p.  99,  note  on  Hos.  i,  7. 

*t  This  interpretation  is  justified  by  the  analogy  of  the  parable  —  the  intercourse 
with  the  paramours.  A  different  opinion  is  set  forth  by  Stade,  Gesch.  d.  Volk.  Isr.,  i, 
p.  580,  and  Marti,  Gesch.  d.  isr.  Relig.,  p.  167.  To  strike  out,  with  Cornill  [Einl.^ 
p.  l8o)  and  Nowack  [D.  klein.  Proph.,  p.  14),  "itt:  '^^KT  '^bifl  "pK  seems  unnecessary. 


OF 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testanient.,.  $n, 

return  to  any  dynasty,  hov/ever  excellent  it  might  be,  was  the  special 
desire  of  the  prophet  of  Hos.  i — 3.  And  how  can  such  a  wish  be 
reconciled  with  the  view  of  regal  government  which  the  prophet 
manifests  in  cc.  4ff.?  There  he  not  only  contends  against  the  con- 
tinuous change  of  dynasty  in  the  Northern  Kingdom:-  he  rejects  the 
human  kingship  altogether.  It  is  in  his  eyes  an  institution  antag- 
onistic to  God,  an  encroachment  upon  the  rights  of  JHVH,  just  as 
much  as  the  worship  of  other  gods  besides  JHVH  Himself.  Cf. 
13;  loff.* 

The  conclusion  is  thus  forced  upon  us  that  not  only  nxi  DDb'a 
Till  (Stade,  Cornill,  Wellh.,  Schwally,  G.  A.  Smith,  Nowack,  Valeton, 
Seesemann)  but  the  whole  verse  is  not  genuine  (Geiger,  Staerk,  Marti, 
Volz).  It  appears  to  have  been  added  so  as  not  to  close  the  prophecy 
with  JHVH's  threat  of  the  entire  destruction  of  the  religious  insti- 
tutions of  the  nation,  the  threat  of  isolation  from  all  access  to  Him: 
Many  days  the  Is7'aelites  will  abide  zvitkout  king  aftd  without  prince, 
without  sacrifice  and  without  magcebah,  without  epJiod  and  terapJiiin  (v.  4). 
The  verse  is  thus  due  to  the  same  fear  which  would  not  permit 
Lamentations  to  close  with  the  original  conclusion. 

(51)  Hos.  5,  vv.  is''- 6,  3. 

135  D»5tD  ^5^l^'^  ***ins2iaD  p  I3nn«p  nin-i  nx  n^ib  nsiiD  nyi:i  :i'^:Bb 

TJfli^  nTT^  Olpb/QS  Till  they  acknowledge  their  offense  and  seek 
my  face:  in  their  afflictio7i  they  will  seek  me  earnestly:  Come,  let  us 
return  to  JHVH!  He  who  tore  us  zvill  heal  us,  and  He  who  wounded 
us  will  dress  our  woutid]  He  will  revive  us  after  two  days,  and  on 
the  third  day  He  will  raise  us  up  that  we  tnay  live  in  His  sight. 
Let  us  know,  let  us  strive  to  knoiv  JHVH;  as  soon  as  we  seek  Him, 
we  shall  find  Him;  He  will  come  to  us  as  the  rain,  as  the  latter  rain 
that  waters  the  earth. 


*  Cf.  Cornill,  ZAT,  7,  285  f. ;  Stade,  Gesch.  d.  Vb/k.  Isr.,  t,  p.  580;  Wellh.,  Com/>. 
d.  Hexat.,  p.  237;  Proleg.*,  p.  423;  Kleine  Prop/i.,  note  on  10,  9;  Kuenen,  Onderz.,x, 
p.  361  f. ;  Smend,  Alttest.  Relig.,  p.  194;  2^  ed.,  208;  Cheyne,  in  the  2d  ed.  of  W.  R.  Smith's 
Proph.,  p.  XIX,  n.;  Moore,  Judg.,  p.  406;  Bennett,  Old  Test.  T/ieoL,  p.  19;  Nowack, 
D.  klein.  Proph.^  p.  27.  The  opposite  view  is  set  forth  by  Renan,  Histoire  du  Peuple 
d' Israel,  2  (Paris  1899),  p.  467,  and  is  defended  by  Marti,  Gesch.  d.  isr.  Relig.,  p.  167; 
Valeton,  Amos  u.  Hosea,  p.  163.  But  even  Konig  [Einl.,  p.  310)  admits  that  Hosea 
regarded  the  first  establishment  of  regal  government  as  an  aberration  of  JHVH's  people. 
**  '?1*.1  (Wellh.).  in  X- 
***  So  Giesebrecht,  Beilr.  z.  Jes.,  p.  208.   B.  *1XSC^  "pSi  nn\r3.  Cf.  Oort,  Emend.,  137. 

f  Read,  with  Perles,  Analect.,  90,  M^'^?  for  Sd  IV^^.     So  also  Oort,  /.  c. 


JO 


K.  J.  Grimm. 


According  to  some  exegetes*  the  prophet  depicts,  with  this 
conversion  brought  about  by  dire  misery,  the  superficiality  and  in- 
constancy of  his  countrymen  who  can  only  be  brought  to  repentance 
by  fear,  and  in  a  light-minded  manner  put  their  confidence  in  JHVH. 
This  interpretation,  although  necessary  to  establish  a  connection  with 
the  preceding  and  following  verses,  nevertheless  misses  the  sense  of 
the  passage.  The  words  are  an  earnest  summons  to  repentance. 
This  is  especially  clear  from  the  strong  expressions  of  v.  3,  Wli 
nirr^  ns  nyib  nSllSl  (cf  Deut.  i6,  20;  Is.  51,  i;  Prov.  21,21;  Ps.34, 15) 
where  the  true  earnestness  and  sincere  striving  after  JHVH  cannot 
be  mistaken.  V.  2^  He  will  revive  us  after  tzvo  days,  and  on  the 
third  day  He  zvill  raise  us  up  manifests,  not  a  spirit  of  superficiality 
and  light-mindedness,  but  a  firm  confidence  in  JHVH  who  can  do 
in  a  short  time  what  the  Assyrian  (5,  13)  will  never  accomplish. 
Nor  can  the  explanation  of  Keil  and  Giesebrecht,**  who  see  in  the 
appeal  the  wish  of  the  prophet  strenuously  endeavoring  to  bring 
his  people  back  to  the  right  way,  be  accepted.  The  prophet  would 
identify  himself  with  those  who  have  turned  from  JHVH,  which  is 
without  analogy  in  the  prophecy.  The  words  "I3i1  IDb  are  only  in- 
telligible if  spoken  by  the  contrite  Israelites.  So  the  passage  was 
understood  by  %  which  inserts  Ityovrtq  =  TCi^b  before  "^.Db,  and 
by  %  iiril  IfT'S  IIIIQ'^"'.  The  character  of  the  passage  constrains  us, 
it  seems,  to  consider  it  a  later  addition.  Any  similar  outlook  into 
a  better  time,  standing  in  a  severe  threatening  speech,  would  prima 
facie  be  improbable;  here  it  is  especially  surprising,  In  v.  14 
we  are  told  that  JHVH  has  torn  Israel  and  Judah  in  pieces,  — 
He  is  in  terrible  earnest.  In  v.  15^  His  threat  reaches  its  climax: 
JHVH  recedes  from  Israel  to  His  place,  which  can  mean  nothing  else 
but  that  He  leaves  the  people  to  its  ruin.  How  is  to  be  reconciled 
herewith  v,  15''  where  we  hear  that  JHVH  has  still  hopes  that  His 
people  will  acknowledge  their  guilt?  Is  it  further  intelligible  that 
such  an  earnest  expression  of  faith  and  zeal  as  that  in  6,  i — 3  should 
have  been  introduced  by  Hosea  only  to  be  branded  by  him  as 
superficial.^  In  the  following  vv,  4ff.  we  would  expect  to  read  that 
JHVH  has  taken  cognizance  of  this  earnest  change  of  mind  on  the 
part  of  the  people,  but  instead  of  it  He  resumes  His  menaces  leaving 
the  repentance  vowed  by  the  people,  and  the  promise  given  entirely 
out  of  consideration.  Thus  the  passage  stands  in  no  organic  con- 
nection with  what  precedes,  nor  with  what  follows  it.    Moreover,  the 


*  Ewald,  Bunsen,  de  Wette,  Wellhausen,  Nowack,  and  others. 
**  Keil,   D.  kleinen  Propheten,   Leipzig  1866,  in  loc.  ;  Giesebrecht,  Beitr.  z.  Jes., 
p.  207;  cf.  also  Seesemann,  Israel  u.  Juda,  pp.  21,  22. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  7 1 

confession  of  the  people  presupposes  such  a  frame  of  mind  on  the 
part  of  the  people  as  is  contradicted  by  all  that  the  prophet  says 
concerning  Israel  throughout  the  book.  The  thought  that  Israel 
returns  to  JHVH  in  order  to  be  delivered  from  its  present  distress, 
and  to  be  transported  into  a  time  of  happiness,  is  far  below  the 
moral  standard  of  Hosea,  while  it  agrees  with  the  view  held  later 
(cf  Deut.  4,  30;  Lev.  26,  40).*  The  strong  expressions  12''''rTi  and 
ID^ap"^  in  6,  2  seem  to  point  to  a  terrible  catastrophe,  the  national 
downfall. 

The  linguistic  character  of  the  passage,  likewise,  supports  the 
view  that  the  verses  are  not  genuine.  For  finb  ^2D  v.  15''  cf  Pss.  18,  7; 
66,  14;  106,  44;  107,  6.  19.  28;  also  Deut.  4,  30;  Is.  25,4  (late,  see  Duhm, 
Jes.,  p.  I56f ;  Marti,  Jes.,  p.  i88f.);  2  Chr.  15,  4.  Cf  Hupfeld-Nowack  ad 
Ps.  18,  7.  in©  to  go  out  and  seek  in  the  morning  =  to  seek  sealoiisly, 
occurs  in  the  Qal  only  in  one  passage  Prov.  11,  27;  in  the  Pi'el:  Prov.  i, 
28;  7,  15;  8,  17;  II,  27;  13,  24;  Job  7,  21;  8,  5;  24,  5;  Pss.  63,  2;  78,  34; 
Is.  26,  9  (late,  see  Cheyne  in  the  Polychrome  Bible).  SlIB  6,  i  in  the 
sense  o{  to  tear  is  found  only  in  two  other  passages:  Job  16,  9;  18,4  Cf. 
also  with  6,  I  Deut.  32,  39  (R).  6,  2:  Jin  in  the  metaphorical  sense 
with  b  c.  inf.  only  here;  the  usual  construction  is  '''nriK  vjin.  b  vlTi 
in  Job  19,  28  =  to  persecute.  6,  3:  ©Ipb'a  Deut.  11,  14;  Jer.  3,  3;  5,  24; 
Zech.  10,  I ;  Prov.  16,  1 5.  In  n21tt>:i  IDb,  XS"i,  qii:  we  have  an  accomo- 
dation to  the  style  of  Hosea  (5,  13.  14.  15=*). 

The  passage  has  been  pronounced  not  genuine  by  Cheyne  in  W. 
R.  Smith's  Prophets-,  p.  XX;  Marti,  Gesch.  d.  isr.  Relig.,  p.  170,  n.; 
Volz,  Jahweproph.,  p.  33.  Cheyne  and  Marti  regard  also  1 5*  and  6,  4 
in  connection  with  vv.  15^—6,  3  as  not  authentic.  V.  15*,  however, 
forms  a  most  effective  conclusion  to  the  preceding,  and  v.  4  is  more 
naturally  combined  with  v.  5.  To  understand,  with  Luther  and  others, 
V.  4*  sensu  bono  is  forbidden  by  v.  4^. 

What  brought  about  the  appendix .f*  Cheyne  (/.  c.)  offers  two 
explanations:  first,  the  writer  intends  a  useful  lesson  to  be  drawn 
from  it  by  his  own  generation,  a  lesson  such  as  is  suggested  by 
vv.  34 — 38  in  the  didactic  Psalm  78.  This  explanation  is  based  on 
an  incorrect  interpretation  which,  taking  v.  4  in  connection  with  v.  3, 
supposes  that  the  writer  wanted  to  brand  as  superficiality  Israel's 
faith  and  zeal.  The  other  explanation,  that  the  addition  was  due  to  a 
writer  who  wished  to  set  forth  the  importance  of  the  imitation  of 
public  acts  of  repentance  by  the  religious  authorities,  will  scarcely 
find  acceptance.  It  would  seem  that  we  have  here,  also,  an  illustration 
of  the  principle  which  would  not  allow  that  a  piece  should  close, 

*  See  above,  p.  64. 


»2  K.  J.  Grimm. 

especially  when  read  in  public,  with  words  of  evil  omen.  V.  14  and 
V.  15^  contain   the  threat  of  JHVH  to  reject  Israel:    bm»D    "^DSX   ^Z) 

nni©fi5  T^x  :b''2tt  v^i  j«©k  7bsi  cjiisk  "^ss*  "^ax  rnirri  ir^nb  -i^bddi  a^n&fi^b 

''iQIptt  bx.  How  much  the  Jews  shrunk  from  such  a  conclusion  is 
shown  in  a  number  of  instances.  Cf  Mai.  3,  24;  Lam.  5,  22;  where 
the  last  but  one  verse  is  repeated;  Is.  6,  I3<=;  27,  12.  13;  Jer.  16,  14.  15; 
Hos.  2,  1—3  etc. 

(52)  Hos.  10,  V.  12. 

ly  *ni!T'  nyi  ©i-nb  n'^s  dsb  ^i-r^s  ion  "^sb  insp  npisb  DDb  i:?-it 

:DDb  p~2  **'''1B  iili'i  Sow  for  yourselves  righteous7iess;  reap  according 
to  love;  break  up  your  fallow  ground  seeking  to  know  JHVH,  till 
the  fruit  of  righteousness  be  yours. 

This  exhortation  to  strive  after  righteousness  till  the  fruit  of 
righteousness  may  fall  to  their  share  has  no  connection  with  its 
surroundings.  Hosea  announces  the  severe  punishment  which  JHVH 
will  inflict  on  Israel  for  the  sin  it  has  committed  from  the  days  of 
GibeaJi*^*  without  any  reference  to  the  possible  conversion  of  the 
people.     They  are,  indeed,  represented  as  utterly  wicked  (v.  15). 

The  ideas  and  phraseology  of  the  passage,  likewise,  give  rise  to 
suspicion.  113  IT^a  occurs  again  in  Jer.  4,  3  Break  up  yoiir  falloiu 
ground,  and  sow  7iot  among  thorns  C^lp  bs<  l^^lTfl  bxi  T*:  Crb  TT^S. 
The  close  affinity  between  the  two  passages  is  evident,  and  the 
question  arises  as  to  which  of  the  two  is  the  more  original.  Duff, 
Bruston,  and  Nowackf  hold  that  Jeremiah  derived  the  figure  from 
Hosea.  This,  however,  does  not  seem  probable,  since  in  Jer.  4,  3  we 
have  the  natural  order,  first  the  breaking  of  the  soil,  and  afterward  the 
sowing  of  the  seed.  In  Hosea  the  sowing  of  the  seed  precedes  the 
tilling  of  the  ground.  nplS  =  "TOn  is  found  nowhere  else  in  Hosea. 
In  the  early  prophetic  literature  (e.  g.  Am.  5,  7.  24;  6,  12)  the  word 
is  used  in  the  sense  of  forensic  justice.  pl2  does  not  occur  in  Amos, 
but  in  Hos.  2,  21  (post-Ex.,  cf.  above.  No.  49)  of  Gods  justice.  In  Hos. 
10,  12,  however,  both  words  have  evidently  the  meaning  righteousness 
of  heart,  piety;  compare  the  parallel  113  IT'S  =  get  you  a  new  heart. 


*  mM'i   n»n   nx  ttJI-ili  for  in  miri  nt^  «J1'nlV  nsi  following  (g.     Ruben  would 
read  ^ITU'^'n  'n'nS'l. 

**  'i-iB  for  ill  n^l'il,  following  (5. 
***  See  Stade,  Gesch.  d.  Volk.  Isr.,  p.  580;  Wellhausen,  D.  klein.  Proph.,  iu  loc; 
Moore,  Judges,  p.  405;  Bertholet,  Stellung  der  Isr.  u.  Jud.  zu  d.  Fremd.,  p.  83;  Nowack, 
Klein.  Froph.,  p.  63 ;  Valeton,  Amos  u.  Hosea,  p.  73 ;  Smend,  Altiest.  Relig.,  2d  ed.,  209. 
t  Duff,  Old  Test.  Theol.,  pp.  108.  135;  Bruston,  De  fimportance  du  livre  de 
Jeremie  dans  la  critique  de  VAncien  Testament,  Montauban  1893,  p.  42;  Nowack,  D. 
Froph.  Hosea,  iu  loc. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  n't 

This  signification  of  plS  and  JiplS  is  the  common  one  in  younger 
writings.  V.  I2<=  mn"'  T^'S^^  n^<  ©"nib  reminds  us  of  v.  3  of  c.  6;  cf. 
above,  No.  51. 

The  conclusion  seems  justified  that  the  verse  is  a  later  addition.* 
It  is,  perhaps,  due  to  the  desire  to  counteract  by  words  of  hope  the 
ominous  threat  of  Israel's  servitude,  v.  ii^:  :ipj^  lb  "ItJ'^  rnlH''  ttJ^nn'^ 
Jiidah  viust  plozv,  Jacob  Duist  hafroiu.  The  verse  may  have  been 
intended  to  form  the  close  of  a  prophetical  lesson. 

(53)  Hos.  II,  vv.  8 — II. 

7sn2  a-'xasD  T):"^©^  n^-iXD  7:nx  T'Si  bi^-nc  ^iva^n  a'^nsx  Tsnit  T'K 
■'D  ssnsx  nn©5  mcx  ^{b  ""ss*  '\r'\r\  r^ya^ia  sb  :**'^)2n-i  i-i^s:  in*^  *>ab  ''b:? 
***^s^2?x  n^iXD  ibs?  T'^n^  i^^nb  xiax  Kb^  tci-p  impn  ©"^x  Jibi  '^d:^  bi« 
b5?  a-^nacini  i^T»i«  f-ixy  nsi'^Di  D-^iiioTa  nnsw  iiin^  jQ*'^  "^^^  iinn'^i 

:  nin''  CXD  CiITQ  Hoza  can  I  give  thee  7ip,  Ephraim,  expose  thee, 
Israel?  Hoiu  can  I  give  thee  tip  as  Admah,  make  thee  as  Zeboini? 
My  heart  is  turned  zvithin  me,  all  my  covipassion  is  kindled.  I  will 
not  execute  my  fierce  anger,  I  will  not  again  destroy  Israel,  for  I  am 
God,  and  not  man,  a  Holy  one  in  the  viidst  of  thee;  I  will  not  come 
to  consume.     After  thee   I  will  go,  and  roar  like  a  lion.     Then  my 

children    zvill  hasten  frofn ,   like   birds  they    will  hasten  from 

Egypt,  like  doves  from  the  land  of  Assyria.  Then  I  will  establish 
them  in  their  houses,  says  JHVH. 

R.  Smendff  has  pronounced  this  passage  as  very  suspicious, 
and  vv.  10.  ii  as  undoubtedly  not  genuine.  Wellhausen  thinks  that 
the  verses  stehen  etzvas  verfriiht  an  dieser  Stelle,  while  others  (e.  g. 
Hitzig-Steiner,  Marti)  interpret  them  as  an  announcement  of  severe 
punishment.  But,  as  the  verses  stand,  they  are  rather  to  be  understood 
with  ^S,  Cyril,  Qamchi,  Theiner,  Ewald,  Wiinsche,  Duff,  Scholz,  Cornill, 
Loftman,  Nowack,  as  a  declaration  of  the  love  and  mercy  of  JHVH 
toward  Israel.  Q'^^m  IliaDD,  in  the  two  other  passages  where  it  occurs. 
Gen.  43,  30  (J);  i  K.  3,  26,  is  used  of  overflowing  love,ftf  and  'j"'X  in 
v.  8  is,  therefore,  more  naturally  taken  as  introducing  a  negative 
clause;  cf.  Gen.  39,  9  (J);  44, 8. 34  (J);  Josh.  9, 7  (JE);  Is.  20, 6,  and  often.*t 

*  So  also  Paul  Ruben,    Crit.  Rem.,  p.  19. 
**  i^nn  30,  Wellh.,  Griitz,  Ruben,     ill  ''■Qinj. 
***  *3"sb  Steiner,   Oort,   Cheyne,   Briggs,   Valeton.     ill  "'1''^^.     "'^"'.hX  for  SSi  "^-inst 
mn*i;  ;xrx  -bx  foil.  05;  ill  5X^*1  12bi.    ax^r'^  Xin  13  is  a  repetition  of  SX'JJ'^  iT^-ix:, 
and  was  not  read  by  Lucian  (Schuurmans,  Stekhovea,  Ruben). 

t  Si  d'^Sn,  (S  "^31,  Ruben  132;  SSi  Q*^,  (5  d^^,  S  d^ar^.     See  also  Loftman,  Krit. 
Under s.  of  d.  Masor.   Text,  till  Prof.  Hos.  Bok,  p.  43.    Oort,  Emend.,  139,  reads  "^''33. 
•ft  Alt  test.  Relig.,  p.  201,  n. 
ttf  Cf.  also  Delitzsch,  Heb.  Language^  1883,  p.  4if. 
*f  So  also  Valeton,  Amos  u.  Hosea,  p.  78. 


tjt  K.  J.  Grimm. 

To  interpret  sb  in  v.  9^  ("I3i^  "^SSi  '^inn  m»ys  Xb)  in  the  sense  of  sbn  seems 
impossible  after  v.  8^.  This  is  further  borne  out  by  v.  c^:  ^^Dli?  bs  ^r 
©"^S^  Nbl,  i.  e.  I  will  not  allow  myself  to  be  carried  away,  like  man, 
by  mine  anger. 

If  this  be  the  correct  interpretation,  how  can  the  prophet  continue 
his  usual  threats  of  ruin  and  destruction  when  he  himself  has  proph- 
esied such  a  change  in  JHVH's  mind  and  relation  to  Israel.?  To 
suppose  that  the  words  were  not  uttered  in  this  connection,  but 
placed  here  when  he  put  his  oracles  in  writing  (Wildeboer,  G.  A.  Smith), 
increases  the  difficulty  instead  of  removing  it.  In  the  preceding  proph- 
ecies the  prophet  always  closed  his  review  with  the  severest  words, 
9,  7.  15;  10,  6f  I3f  Is  it  likely  that  here  at  once  he  should  have 
added  a  prophecy  of  restoration?  Moreover,  as  Smend  observes, 
V.  lof  presupposes  the  dispersion  of  the  people  as  a  fact  of  history; 
comp,  the  closely  parallel  passages  Is.  27,  13  (very  late);  Jer.  23,  8 
(post-Ex.);  32,  37  (post-Ex.).  Words  like  /  ivill  not  agahi  destroy 
Ephraim  (v.  9)  are  more  intelligible  in  the  mouth  of  a  man  who 
looks  back  on  catastrophes  that  have  befallen  the  nation  in  the  past, 
than  if  uttered  by  Hosea  as  a  prediction  of  future  events.  The 
simile  of  the  dove  as  the  symbol  of  fleetness  (v.  11=^)  is  especially 
favored  in  later  writings  (cf.  Is.  60,  8;  Ps.  55,  7),  while  Hosea  employs 
it  (7,  11)  as  the  metaphor  for  simplicity  and  want  of  wit.  With 
11''  compare  Jer.  32,  37.  HlfT^  Dift2  occurs  nowhere  else  in  Hos.  4ff. 
The  prolixity  of  the  passage  is  not  in  accord  with  the  terse  style 
of  Hosea. 

The  passage  thus  appears  to  be  a  later  addition  to  the  preceding 
prophecy.*  It  was  probably  appended  in  order  that  the  prophecy 
might  not  end  with  the  ominous  v.  7  where  JHVH  gives  the  reason 
that  led  Him  to  inflict  on  Israel  the  severe  punishment  spoken  of 
in  the  foregoing  verses:  complete  devastation  of  the  land,  and 
subjugation  under  the  king  of  Assyria.  He  accuses  the  people 
of  a  positive  propensity  to  idolatry  so  that  all  admonitions  to  return 
to  Him  are  in  vain. 

(54)  Hos.  12,  vv.  4—7;  13,  14. 

:TT3n  T-iribK  bs<  r^'^'p^  ittis  1250^1  ion  ni»n  TTibxs  nnx'i  mDT 

*  The  genuineness  of  the  passage  is  doubted  by  Smend,  /.  c.  (8b — u),  Volz  (9b 
genuine),  Nowack  (9b.  loa  genujne;  but  9b.  loa  can  scarcely  be  separated  from  their 
surroundings). 

**  lias   for  SH  13133;    «   (cod.   A)   '^T^S;    Houbig.,   Wellh.,   Valeton,   Loftman, 
Nowack. 


Euphemistic  I^iturgical  Appendixes  in  The  Old  Testament.  yc 

In  the  ivoinb  of  his  mother  he  outzvitted  his  brother,  and  as  a  strong 
man  he  wrestled  with  God;  he  wrestled  zvith  a  theophany  and  pre- 
vailed; he  wept  and  supplicated  for  favor.  At  Bethel  He  found  him, 
and  there  He  spoke  with  him;  JHVH,  the  God  of  hosts,  JHVH  is 
His  name.  By  the  help  of  God  thou  zvilt  return,  so  keep  righteousness 
and  Justice,  and  hope  on  thy  God  continually. 

The  prophecy  in  which  this  passage  occurs  denounces  the  foreign 
policy  of  Israel.  In  seeking  the  alliance  with  Assyria  and  Egypt, 
Israel  has  broken  faith  with  JHVH.  Therefore  He  will  come  with 
His  judgment  requiting  them  for  their  deeds.  Of  this  w.  4 — 7  seem 
not  to  be  the  proper  continuation.  To  connect  it  with  the  preceding, 
exegetes*  hold  that  the  verses  are  to  be  understood  sensu  malo. 
The  prophet  mentions  as  a  characteristic  trait  of  their  ancestor, 
Jacob,  his  cunning  craft  and  violence  to  show  that  Israel's  character 
has  been  the  same  from  the  very  beginning  of  the  nation.  But 
this  interpretation  is  forbidden  by  v.  5^  The  prophet  cannot  have 
meant  to  represent  as  gained  by  shrewd  violence  the  blessing  which 
Jacob  obtained  by  weeping  and  supplication.  Elsewhere  the  patriarchs 
are  looked  upon  as  exemplary  characters,  and  nowhere  is  there 
connected  with  the  name  Israel  a  derogatory  sense.  The  passage 
rather  seems  to  contain  a  very  favorable  judgment  of  Jacob.  When 
yet  in  his  mother's  womb  his  zeal  to  seize  upon  the  divine  promises 
manifested  itself  Through  zeal  and  exertion  he  gained  his  privi- 
leged position,  energetically  contending  for  the  blessing  of  God. 
And  what  is  true  of  the  ancestor,  it  is  implied,  is  true  also  of  his 
descendants.**  By  the  help  of  God  thou  wilt  return,  so  keep  righteous- 
ness and  justice  and  hope  on  thy  God  continually.  The  passage  thus 
concludes  with  a  promise.  G.  Beer***  endeavors  to  establish  the 
following  connection  between  the  preceding  verses  and  vv.  4ff.:  Jacob 
is  represented  as  an  example  to  the  people;  he,  too,  had  gone  astray 
(iTii^  nx  np:?  pna),  but  in  distress  he  returned  to  God  (nn©  i:ixn 
'bi5  nx)  who  promised  to  accept  him  into  His  favor.f  But  it  can 
hardly  be  admitted  that  v.  4''  is  intended  to  form  an  antithesis  to 
V.  4».  It  appears  more  natural  to  understand  both  members  of  the 
verse  in  the  same  sense,  as  setting  forth  Jacob's  zeal  for  JHVH  mani- 
fested even  before  his  birth. 


*  Dathe,  Stuck,  Theiuer,  Umbreit,  Hitzig,  Studer,  Klostermann,  Duhm,  Smend,  and 
others.  Wellhausen,  Volz,  Nowack  separate  4a  from  4b  interpreting  4a  j^z/jw  w*?/^,  4b  f. 
sensu  bono. 

**  So  also  Valeton,  Amos  11.  Hosea^  p.  79. 
***  ZAT,  13,  281  ff. 

f  Compare  also  the  interpretation  of  Klostermann,  D.  Pentateuch^  p.  26,  and  of 
R.  Hollmann,  D.  Erzvdter  bei  d.  Propheten,  Jurjew  (Dorpat)   1897,  p.  25. 


>jQ  K.  J.  Grimm. 

Now  it  is  difficult  to  see  what  this  historical  reminiscence,  with 
its  praise  of  Jacob  and  implicitly  of  the  nation,  has  to  do  with  the 
aim  of  the  prophecy.  But  to  make  an  excursus  into  the  past  which 
has  no  connection  with  his  preaching  is  scarcely  in  agreement  with 
the  prophets  mind*  Moreover,  v.  8  continues  the  accusations  and 
threats  ofJHVH  without  any  regard  tow.  4— 7.  The  evidence  from 
style  and  language  supports  these  doubts  as  to  the  authenticity  of 
the  passage.  The  remarkable,  change  of  subject  and  object  in  v.  5 
can  hardly  be  attributed  to  Hosea.  In  v.  5^  the  subject  is  Jacob, 
and  the  theophany  is  the  object;  in  v.  5^,  on  the  contrary,  the  theo- 
phany  is  the  subject,  and  Jacob  is  the  object.  V.  6  is  very  suspicious. 
For  1Dt  =  D0  cf.Ex.  3,  15  (R);  Pss.  30,  5;  97,  12;  102,  13;  Job  18,  17;  Prov. 
10,7  (seevS'j^^^T'ad  loc).  Wellhausen,  Volz,  and  Nowack**  consider  the 
verse  a  gloss,  while  Oort,  and  Valeton,***  cancelling  1  in  the  beginning 
of  V.  6,  regard  it  as  the  subject  to  liT^.  V.  7  is  made  up  of  phrases 
current  in  the  Exilic  and  post-Exilic  literature,  v.  7^  being  closely 
allied  to  the  Psalms;  cf.  Pss.  27,  14;  37,  34;  130,  5. 

The  verses  can,  however,  hardly  be  considered,  with  Volz,  as  a 
mere  archaeological  note  added  by  a  scholarly  reader  to  give  proof 
of  his  learning.  Nor  is  the  explanation  offered  by  Nowack,  that 
vv.  4^ — 7  are  directed  against  4^,  plausible.  It  presupposes  that 
v.  4*  is  to  be  understood  sensu  malo.-\  It  is  more  probable  that  the 
appendix  was  prompted  by  liturgical  con.siderations.  It  is  to  be 
noticed  that  the  foregoing  v.  3  announces  in  clear  and  emphatic 
words  the  judgment  ofJHVH  on  Judah  and  Israel:  —  D5'  nirT^b  S''"!1 

nb  s''©-'  I'^bbyttD  T'D-iTD  sp5^''  by  ftfipsb^  ft  mirr'  JHVH  has  a 

controversy  with  Judah,  and  He  zvill  punish  Jacob  according  to  his 
ways,  He  will  requite  him  according  to  his  deeds.  To  conclude  the 
reading  of  the  prophecy  in  the  synagogue  with  such  a  threat  of 
JHVH's  revenge,  would  be  too  ill-omened,  and  vv.  4 — 7  were  most 
Hkely  added  to  counteract  the  evil  consequences  which,  it  was  feared, 
would  otherwise  smite  the  hearers. 


*  Cf.  H.  Gunkel,   Schopfung  u.    Chaos  in   Urzeit  u.  Endzeii,   Gott.   1895,  p.   160. 

**  Wellh,  Kl.Proph.^  in  loc;  Volz,  yahweproph.,  p.  35;  Nowack,  Kl.  Proph.,  p.  73. 

***  Oort,  Theol.  Tijdschr.,  1890,  p.  500;  Emend. \i.  139;  NAtXan^Avtos  u.  Hosea^-\^.  78. 

f  Winckler  [Gesch.  Isr.,  i,  p.  59,  n.)  remarks:  Hos.  12,  4 — 6  hat  ein  frommer  Be- 

arbeiter  sein    Verstdndnis   dessert   was  Hosea    unter  den   Thaten  Jacob's    (parallel  mil 

Israel!)   die  JHVH  bestrafen   werde,   verstanden  habe ,  durch  einen  Einschub  erklart 

(4I');   ein  Anderer  hat  dann   noch   die   milde  Abschwdchung  hinzngesetzt  (5 — 6).     This 

explanation,  likewise,  rests  on  a  false  exegesis.    How  v.  7  can  be  the  proper  continuation 

of  V.  4a,  it  is  difficult  to  see. 

tt  Valeton,  and  others  read  bxnttJi  for  ill  nTini. 
•j-j-t  For  this  Ipsbl  cf.  Crit.  Notes  on  Proverbs,  in  SBOT,  p.  52,  1.  11. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  nn 

For  the  same  purpose  vv.  13.  14  appear  to  have  been  inserted 
after  the  curse  against  idolatrous  Israel  contained  in  v.  12.  The 
verses,  similar  in  character  to  vv.  4 — 7,  are  out  of  place  in  their 
surroundings. 

Amos. 
(55)  Am.  4,  V.  13;  5,  V.  8;  9,  vv.  5.  6. 

In  c.  4  Amos  begins  by  denouncing  the  cruel  and  frivolous 
women  (vv.  i — 3),  and  then  asks  the  Israelites  ironically  whether  their 
punctiliously  performed  ritual  will  save  them.  The  more  zealous 
they  are  in  sacrificing,  the  more  they  displease  JHVH.  Five  times 
JHVH  has  warned  them,  but  the  warning  has  passed  unheeded. 
Therefore  He  will  now  proceed  to  the  execution  of  the  final  judgment. 
This  we  expect  to  be  the  necessary  conclusion;  cf  2,  I3f.;  3,  iif.  etc. 
We  read  the  introductory  formula,  bi^lO''  ^b  mC3?X  SlD  pb  therefore 
thus  will  I  do  to  thee,  0  Israel,  but  instead  of  the  real  announcement 
of  extermination  there  follows  a  lyrical  passage  celebrating  JHVH 
as  the  Lord  of  the  Universe.  According  to  Georg  Hoffmann*  the 
verse  refers  to  vv.  4.  5,  being  meant  to  be  an  exhortation  to  serve 
the  real  God,  JHVH,  and  not  the  idols,  as  He  is  the  sole  Creator  of 
the  Universe.  But  the  prophet,  it  seems,  does  not  mention  Beth-el, 
Gilgal,  Beersheba  as  sanctuaries  of  the  idols,  but  as  the  splendid  places 
of  JHVH-worship.  The  verse  cannot,  therefore,  be  understood  as 
implying  a  contrast  between  the  idols  and  JHVH. 

We  find  similar  doxologies  in  c.  5,  vv.  8.  9,  and  c.  9,  vv.  5.  6 
where  also  they  are  foreign  to  the  context. 

Duhm  has  recognized  that  the  three  passages  are  the  work  of 
the  same  writer,  and  must  be  regarded  as  later  additions.**  Such 
doxologies,  which  Wellhausen***  compares  to  the  lyrical  intermezzi, 
celebrating  JHVH  as  the  Lord  of  the  Universe,  that  characterize 
Is.  40— 66,  become  numerous  only  in  the  time  after  Deutero-Isaiah; 
cf.  e.  g.  Zech.  12,  i;  Job  25,  3;  Pss.  18,  10;  46,  7;  104,  3.  I2.f    JHVH's 


*  ZAT,  3,  103. 
**  Duhm,  Theol.  d.  Froph.,  p.  119,  n.  Duhm  is  followed  by  Wellhausen,  Proleg.*, 
pp.  310.  395;  Oort,  Theol.  Tijd.y  14,  pp.  ii6ff. ;  Stade,  Gesch.  d.  Volk.  Isr.,  i,  p.  571,  n. ; 
Giesebrecht,  Beitr.  z.  Jes.,  p.  igof. ;  Cornill,  Einl?,  p.  183;  Cheyne  in  W.  R.  Smith's 
Proph."^,  pp.  XVI,  397;  Expositor,  Nov.  1897,  p.  362;  Gunkel,  Scfiopf.  p.  156,  u.  2; 
G.  A.  Smith,  Minor  Prophets,  i,  p.  201  f. ;  Marti,  Gesch.  d.  Isr.  Pelig.,  p.  1 19;  Wellh.,  Klein. 
Proph.,  m  loc;  Nowack,  Klein.  Proph.,  p.  136  f.;  M.  Vernes,  quoted  by  A.  B.  Vienney, 
Amos  de  Tekoa,  Montaubau  1899,  p.  46;  Elhorst,  Amos,  in  loc;  Lohr,  Unters.  z.  Buch 
Amos,  1 90 1,  pp.  I,  22,  34 f.  Contrast  Burkitt,  Expositor,  Apr.  1900,  308 ff.;  June  I900,  460. 
***  Proleg."^,  pp.  319,  403;  cf.  also  Gunkel,  Schdp/ung  u.   Chaos,  p.  99,  n.  2. 

t  Cf.  Smend,  Alttest.  Relig.,  pp.  454 f.,  465 f.  2d  ed.  348 ff.;  Stade,  Akad.  Red.  u. 
Alh.,  279  f. 


»g  K.  J.  Grimm. 

all-creating  power  acquires  a  sudden  prominence  when  the  realm  of 
Israel  falls  to  pieces;  compare  the  numerous  instances  in  the  Book 
of  Job.  Kuenen*  points  to  Mic.  i,  2—4;  Jer.  5,  2of;  31,  35f.;  32,  iy{. 
as  parallels  of  such  descriptions  in  earlier  writings.  Of  these,  however, 
the  passages  from  Jeremiah  are  late,**  while  Mic.  i,  2—4  is  of  an 
entirely  different  kind,  and  cannot  be  compared  with  Am,  4,  13;  5,  8. 
9;  9,  5.  6.  Mic.  I,  2 — 4  describes  the  approaching  manifestation  of 
JHVH  for  judgment. 

The  non-authenticity  of  the  passages  is  further  proved  by  their 
linguistic  character:  S5"in  in  4,  13  is  a  characteristic  expression  of  P; 
it  occurs  also,  it  is  true,  in  J,  but  in  passages  which,  with  good  reason, 
may  be  ascribed  to  an  editor,  viz.  Gen.  6,  7;  Ex.  34,  10;  Num.  16,  30; 
also  Deut.  4,  32;  Is.  4,  5;  Jer.  31,  22  (late).***  As  to  flTl^^i  5,  8,  the 
earliest  passages  with  this  word  are  Jer.  2,  6;  13,  16;  cf.  Is.  9,  i'^.  In 
c.  9,  5  we  read  Wi^nsn  miT"  ''SIXI.  Amos  writes  nixns  ^nbj<  m!^^ 
cf.  5,  27;  6,  8.  14.      Am.  3,  13^  is  a  later  addition.ff 

Now  the  question  arises,  What  prompted  the  insertion  of 
these  doxologies  into  the  prophecies  of  Amos?  In  each  case  the 
appeal  to  the  Lordship  of  JHVH  comes  in  to  relieve  the  strain  of 
intense  feeling  at  a  critical  point  in  the  argument.  In  c.  5  we  read 
the  verses  after  JHVH's  menace  that,  if  Israel  will  not  turn  to  Him, 
He  zvill  fall  upon  the  House  of  Joseph  like  fire  and  devour  it;  there 
will  be  none  to  quench  it.  In  the  9*''  chapter  the  doxology  follows 
after  the  prophet  has  emphasized  the  hopelessness  of  every  effort 
to  escape  the  swift  impending  doom:  If  they  go  into  captivity  before 
their  enemies,  I  shall  command  the  sword  to  slay  them  there;  I  will 
set  mine  eyes  upon  them  for  evil  and  not  for  good.  It  thus  becomes 
very  probable  that  these  doxologies  were  appended  lest  the  reading 
of  the  prophecies  close  with  these  terrible  curses. 

MiCAH. 
.      (56)  Mic.  2,  vv.  12.  13. 

The  principle  of  euphemism  appears  also  to  be  followed  in  c.  2 
of  Micah,  which  closes  with  the  following  verses:  ^bo  np2?i  ClONii  :]Di5 

ttfns^'inm  -imn  ^ina  -n^D  n-iin  ]S3tD  nsiQ^tSii  in">  bi^i©''  ni-ix©  -f  npx  pp 

*  Onderz.,  2,  §  71.  6  (p.  362). 
**  Cf.  Giesebrecht's   and  Duhm's  commentaries  and   Cornill  in  SBOT,  p.  47. 
***  Cf.  Wellhausen,  Froleg.*,  pp.310,  395;  Giesebrecht,  Z/^T",  i,  247;  Dillmann  on 
Gen.  I,   i;  Cheyne,  Introd.  to  Is.,  pp.  46,  252;  Holzinger,  Einl.  in  d.  Hexat.,  p.  341. 
t  On  V.'rohl  =  shadow  of  death,  see  Noldeke,  ZAT,  17,  pp.  i83fl; 
•j-f  Cf.  Lohr,   Unters.  zum  Buche  Amos.,  1901,  pp.   12,   18,  20,  58. 
ttt  So  Guthe,  Oort.     iJl  liain  is  unintelligible. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  7q 

;DT2JXia  SlirT^I  /  o^///  surely  assemble  all  of  thee,  0  Jacob,  I  zvill 
surely  gather  the  remtiant  of  Israel.  I  will  put  them  together  as  a 
sheep  into  a  fold,  as  a  flock  on  the  pasture,  and  they  shall  becotne  a 
roaring  multitude  of  men.  The  ^breaker  marches  up  before  them; 
they  break  forth,  and  pass  out  through  the  gate;  their  king  passes 
before  them,  and  JHVH  is  at  the  head  of  them. 

This  promise  of  restoration  stands  in  no  logical  connection  with 
the  preceding  or  following  prophecy  in  which  but  one  tone  prevails, 
that  of  reproof  and  denunciation.  Ibn  Ezra,  Grotius,  J.  D.  Michaelis, 
Ewald,  and  Kleinert  felt  the  difficulty,  and  in  their  effort  to 
establish  a  connection  supposed  the  verses  to  have  been  put  into  the 
mouth  of  a  demagogical  pseudo-prophet,  as  illustration  of  a  deceptive 
promise  of  security.  But  an  example  of  a  speech  of  a  pseudo- 
prophet  is  given  in  v.  u*  "iDObl  "j'^'^b  7b  JIDK,  and  after  11'^  no  con- 
tinuation is  expected.  Moreover,  as  C.  P.  Caspari*  observed,  the 
verses  presuppose  disaster  which,  as  may  be  seen  from  c.  3,  v.  11, 
was  never  admitted  by  the  'false  prophets.'  So  much,  however,  is 
correct  that  Micah  cannot  speak  in  such  a  manner  as  is  spoken  in 
vv.  12. 1 3  (against  Theiner  and  Hitzig).  The  defenders  of  the  genuineness, 
Reuss,  Keil,  Bruston,  and  others,  point  to  Hos.  i,  7;  2,  \.  —  l\  Is.  11,  iif. 
as  similar  abrupt  transitions.  But  as  these  passages  are  later  addi- 
tions,** analogy  points  in  a  different  direction:  these  verses  like- 
wise must  be  attributed  to  a  later  hand.***  The  Exile  and  the 
Dispersion  are  presupposed.  All  Jacob -Israel  is  scattered,  and 
must  first  be  gathered  together.  In  plastic  description  the  Return  of 
the  Exiles  who  have  become  a  thronging  multitude  is  depicted.  The 
dispersed  people  are  gathered  into  one  fold.  The  breaker  advancing 
before  them  forces  the  gates  of  their  prison,  and  triumphantly  the 
people  march  through  the  open  way  with  JHVH  as  king  at  the  head.f 
The  whole  conception  is  that  of  ExiHc  and  post-Exilic  prophecy. 
As  parallels  may  be  cited  Jer.  23,  3;  29,  14;  31,  8;  Deut.  30,  3ff;  Ez.  11, 
17.  20;  Is.  40,  II;  43,  5;  52,  12;  54,  7;  56,  8;  Zech.  10,  8.  lO;  Ps.  107,  3. 
Especially  to  be  noted  is  the  close  literary  affinity  with  Ez.  34, 13. 14; 


*    liber  Micha  den  Morasthiten  und  seine  proph.  Scfirift,   1851  — 1852,  p.  123.     Cf, 
also  Nowack,  D.  klein.  Proph. ^  p.  200. 

**  Cf.  Nowack,   D.  klein.  Proph.,  p.  15;   above,  No.  48;   Cheyue,  Eng.  Transl.   of 
Isaiah  in  the  Polychrome  Bible,  p.  i5of 

***  So  Stade,  ZAT,  i,  l62f.;  Nowack,  ZAT,  4,  p.  277;  Giesebrecht,  Beitr.  z.  Jes., 
pp.  42,  217  f.;  Kuenen,  Onderz.  2,  §  74,  4  (p.  375);  Cornill,  Einl."^,  §  28,  2  (p.  183), 
4th  ed.,  p.  188;  Cheyne  in  W.  R.  Smith,  Proph.\  p.  XXIII;  Wellhausen,  Klein.  Proph., 
in  loc,  Nowack,  Klein.  Proph.,  p.  200. 

t  Cf.  WcJlh  ,  A7.  Proph.,  p.  140,  Nowack,  Kl.  Proph.,  I.  s.  c;  Toy,  ;/BL,  18,  I56fl". 


Oq  K.  J.  Grimm. 

36,  10.  24;  37,  21;  38,  8.  12;  39,  27.  The  use  of  the  phrase  ///^  remnant 
for  the  exiles  of  Judah  and  Israel  has  been  sufficiently  shown  by 
Giesebrecht*  to  be  a  sure  sign  of  the  late  origin  of  a  passage.  The 
idea  that  this  'remnant'  has  become  a  thronging  multitude  agrees  with 
the  euphemistic  appendix  Hos.  2,  1  f.  (cf  above,  No.  48).  The  thought 
that  JHVH  heads  the  victorious  return  of  His  people  has  its  parallel 
in  Is.  40,  lof;  52,  12;  and  the  indefinite  ynsn  has  an  exact  analogy 
in  the  just  as  indefinite  bssn  of  Is.  59,  20. 

Steiner,  Ryssel,  Konig,  Driver ,**  hold  the  passage  to  be  genuine, 
dislocated,  however,  from  its  original  context.  But,  as  Giesebrecht 
remarked,  if  the  want  of  connection  be  once  admitted,  it  is  far 
more  probable  that  a  passage  is  not  genuine  than  that  it  has  been 
inserted  in  a  wrong  place  —  unless  the  original  place  can  plausibly 
be  pointed  out.  The  passages  to  which  Driver  refers  as  proof  for 
the  genuineness,  Am.  9,  8.  9;  Hos.  2,  1—3;  11,  10.  ii;  Mic.  4,  6f.  hardly 
support  his  view  in  as  much  as  they  are,  most  probably,  later  additions 
to  the  respective  prophecies;***  and  the  scattering  or  exile  implied 
in  Mic.  I,  16;  2,  45;  3,  12  is  represented  as  being  in  the  future  while 
here  it  has  long  since  come  to  pass. 

Now  the  abrupt  character  of  this  passage  makes  it  improbable 
that  it  originally  had  an  independent  existence.  Like  Hos.  2,  1—3 
it  was  most  likely  added  in  the  place  in  which  we  find  it  for  the 
purpose  of  gaining  a  more  propitious  conclusion.  It  may  easily 
be  imagined  that  to  end  the  reading  of  the  prophecy  with  v.  11,  If 
a  man  dealing  in  witid  and  falsehood  would  lie,  I  will  pi'opJiesy  to 
thee  of  wine  and  of  strong  drink,  he  would  be  the  prophet  of  this 
people,  was  felt  to  be  inauspicious.  It  is  also  possible,  as  Kuenenf 
suggested,  that  the  original  conclusion,  in  which  the  prophet 
denounced  the  stupidity  of  the  people,  was  supplanted  by  this 
auspicious  prophecy  of  restoration. 

(57)  Mic.  4,  vv.  1—5  (Is.  2,  2—4);  6,  9. 

This  prophecy,  picturing  Zion  as  the  spiritual  metropolis  of  the 
entire  earth  to  which  pilgrims  flock  from  far  and  wide  to  learn  the 
ways  of  JHVH,  follows  very  abruptly  after  the  preceding  prophecy 
against    the    heartless   leaders   of  Israel,    closing   with   the   startling 

*  Beitr.  z.  yes.,  pp.  37  ff. 
**  Hitzig-Steiner,  D.  zw'olf  kleinen  Proph.,  in  loc;   Ryssel,   Untersuchungen  iiber 
d.    Texlgestalt  u.   d.  Echtheii  d.  Bttc/ies  Micha,    1887,    p.  216;    Konig,   Einl.,   p.  327; 
Driver,  Introdfi,  p.  328. 

***  Cf.   below,  No.  63;    above,   No.  48;   Stade,    ZAT,  i,  i6sff.;   3,   ifT.;    4,   2910".; 
Giesebrecht,  Beitr.  2.  Jes.^  p.  220. 

t  Onderz.,  2,  §  74,  4  (p.  374).  ^ 


Euphemistic  Liturgical  Appendixes  in    The  Old  Testament.  3l 

announcement  of  the  complete  ruin  of  the  capital  and  Mount  Zion. 
The  deep  impression  which  this  threat  made  on  the  people  may  be 
seen  from  Jer.  26,  i/f.,  and  it  is  highly  improbable  that  such  a  gloomy 
prophecy  was  followed  by  a  grand  vision  of  restoration,  which  could 
only  have  served  to  frustrate  the  desired  effect.  Moreover,  as  Stade* 
pointed  out,  the  ideas  expressed  exhibit  a  close  affinity  with  the 
prophecies  of  Isaiah  40—66  and  post-Exilic  prophecy  in  general. 
Compare  also  the  Psalms.  The  expectation  of  the  conversion  of  the 
heathen  nations  and  the  whole  world  to  JHVH  and  their  pilgrimage 
to  Jerusalem,  referred  to  nowhere  else  in  the  book,  is  a  favorite  one 
with  Exilic  and  post-Exilic  writers.  Cf.  Is  11,  10;  56,  6.  7;  60;  66,  23; 
Jer  3,  17  (No.  34);  Zech.  8,  20—22;  14,  16  -19;  Ps.  22,  28.**  The  im- 
portant position  which  Jerusalem  here  occupies  corresponds  to  the 
position  held  by  it  in  Zech.  cc.  12  —  14  where  JHVH  is  represented 
as  fighting  for  His  city  against  the  advancing  hostile  nations  and 
delivering  it.  A  fountain  of  purification  from  sin  is  said  to  be 
permanently  opened  in  Jerusalem  In  the  Messianic  age  Jerusalem 
holds  the  central  place:  two  streams  issue  forth  from  Jerusalem  to 
water  the  land  which  becomes  a  plain,  with  the  exception  of  Jerusalem 
which  is  rebuilt  to  its  former  limits.  The  nations  do  homage  to 
Israel's  God,  coming  annually  to  worship  Him  at  the  feast  of  Tabernacles. 
Cf  also  Is.  4,  2;  28,  5.  6  (No.  26};  Mic.  2,  12  (No.  56);  4,  7;  5,6.  7;  7,  18; 
Is.  37,  30 — 32.  How  different  from  the  position  which  Jerusalem  holds 
in  Mic.  cc.  i — 3  which  close  with  the  announcement  of  the  utter  ruin 
of  the  capital.  The  section  seems  to  presuppose  prophecies  like 
Jer.  31,  40;  Ez.  17,  22;  40,  2;  Is.  61,  6;  62,  12;  66,  12.  In  v.  2^  JHVH 
appears  as  Teacher  xar'  hc.oxtlv-  This  points  to  the  period  of  post- 
Exilic  Judaism  when  God  was  regarded  as  the  Teacher  after  the  old 
race  of  the  prophets  had  become  extinct.  Cf.  Is.  30,  20;  54, 13;  Pss,  25, 
5.  8.  9.  14;  94,  10.  12;  119,  12.  26  etc.***  The  prophecy  of  universal 
peace  (v.  3)  has  its  parallels  in  the  post-Exilic  Hterature;  cf.  Hos.  2, 
18  (No.  49);  Is.  9,  5;  Zech.  9,  10.  Nowackf  points  to  Hos.  2,  18;  Is.  9, 
4f ;  II,  6f.  as  passages  belonging  to  the  Assyrian  period,  and  there- 
fore in  favor  of  a  pre-Exilic  date  for  the  prophecy;  but  see  above, 
No.  49;  Cheyne,  Intr.  to  Is.,  pp.  44,  64  f;  Hackmann,  Zukunfts- 
erwart.  d.  jfes.,  pp.  I48f.,  I38f.;  Volz,  Jahweproph.,  p.  57f.  The  manner 
in  which  in  v.  2  the  forms  of  morality  are  emphasized  points  to  the 
post-Deuteronomic   period:    ways,    i  Ki.  3,  14;    often   in  the  Psalms, 

*  ZAT,  I,  165 f.;  4,  292. 
**  Cf.  also  Wellhausen,  ProlegA,  p.  425. 
***  See    Cheyne,    Eng.    Transl.    of  Isaiah   in   the   Polychrome  Bible,   p.   148,  1.   i; 
p.  156,  11.  36  f. 

t  ZAT,  4,  p.  279. 

Grimm,   Liturg.   Appendixes.  6 


©2  K.  J.  Grimm. 

cf.  25,  4.  9;  27,  11;  37,  34;  139,  3;  2  Chr.  17,  3  etc.  P<3/'/^.y  as  in  the 
later  poetry;  cf.  Pss.  25,  4;  44,  19;  "9.  I5-  The  divine  titles  :ipy^  ^nbi^ 
(v.  2),  )^1^5a3?  •TIJT'  (v.  4)  occur  only  here  in  Micah,  and  the  phrases 
C^i"!  a'^IJ,  D''31  D"''ai?  only  in  the  disputed  portions  of  the  book.  The 
idyllic  tone  and  imagery  of  v.  4  has  its  closest  analogies  in  such 
Deuteronomic  passages  as  2  Ki.  18,  31;  Lev.  26,  3—5;  Deut.  28,  if 
(Stade).    Note  also  the  phrase  ^^"n^fi  rT^nnxn,  cf  above,  p.  6y. 

Commentators  generally  suppose  the  prophecy  to  be  derived 
from  an  older  prophet,  and  Hitzig*  endeavored  to  show  that  Joel 
was  this  elder  prophet.  Now  a  striking  resemblance  with  the 
language  and  ideas  of  Joel  cannot  be  denied;  cf  Joel  i,  7.  12;  2,  22: 
Mic.  4,  4;  J- 2,  2:  M.  4,  3;  J.  4,  2:  M.4,3;  J.  4, 12:  M.4,3;  J.  4, 10:  M.4,3; 
J.  4,  18:  M.  4,  2.  Joel,  however,  can  hardly  be  regarded  as  a  prophet 
writing  before  Micah.**  Recent  critics  have,  therefore,  pronounced 
the  passage  to  be  late.***  It  is  clearly  intended  as  a  contrast  to 
the  dark  picture  of  the  preceding  prophecy,  especially  of  the  closing 
V.  12,  the  threat  of  ruin  against  Jerusalem  and  Mt.  Zion.  What  a 
smarting  wound  this  must  have  inflicted  on  the  mind  of  a  pious 
worshipping  Jew  may  easily  be  imagined.     V.  12   reads:  Bnbbaa  pb 

n:?i  niTsab  t^^:in  nnn  n'^nn  )^'^^  nbo^i'^i  ©inn  rn»  p^s    Therefore 

will  Zioti,  on  your  account,  be  ploughed  as  a  field,  and  Jerusalem 
will  become  a  heap  of  ruins,  and  the  Temple- Mount  as  the  high  places 
of  the  forest. 

With  slight  variations  the  passage  Mic.  4,  i — 3  occurs  again  in 
Is.  2,  2—4,  but,  likewise,  without  proper  connection,  and  following  an 
ominous  threat.f  As  to  the  relation  of  the  two  passages,  compare 
Wellhausen,  D.  klein.  Proph.'^,  p.  139;  3''  ed.,  p.  142  f;  Ryssel,  Unter- 

*  Klein.  Proph.,  1838,  p.  185  f.;  cf.  also  Delitzsch,  Mess.  Weiss. ,  p.  113.  Griitz 
[Emend.,  2,  p.  12;  Gesck.  d.  jhcd.,  2,  p.  97)  thinks  that  the  passage  had  its  original 
place  before  Hos.  2,  I. 

**  Cf.  Vatke,  Relig.  d.  Alt.  Test.,  pp.  462,  463;  Merx,  Die  Prophefie  des  Joel, 
Halle  1879;  Holzinger,  ZAT,  9,  pp.  89 — 131;  Cornjll,  Einl.,  on  Joel;  Driver,  Introd.^, 
p.  3iof. ,  Joel  in  Cheyne's  Encycl.  Biblica\  Cheyne,  Founders  in  Old  Test.  Crit., 
pp.  313,  314.  Similarly  "the  early  Jewish  doctors  were  rather  for  than  against  a  late 
date  for  Joel;"  see  Rosenzweig,  D.  yahrhundert  d.  Heils  nach  d.  babyl.  Exil,  p.  45. 
***  Stade,  Wellhausen,  Cornill,  Cheyne,  Volz,  Nowack,  al.  Stade  thinks  (/.  s.  c)  that 
c.  4,  I — 4  is  by  the  same  hand  which  wrote  4,  11 — 5,  4a.  6—14.  But  4,  I — 4  and  4, 
II — 14  are  of  too  different  a  character  to  be  regarded  as  being  due  to  the  same  author. 
Tn  4,  I  the  nations  flock  to  Jerusalem  to  be  converted;  in  4,  14  they  come  to  be 
annihilated.  In  4,  13.  14  the  spirit  of  war  prevails,  JHVH  Himself  forging  the  weapons; 
4,  3  prophesies  universal  peace.  Similarly  the  author  of  5,  6 — 8  differs  in  his  judg- 
ment concerning  the  gentiles  from  the  author  of  4,  i — 4.  The  expression  d'^2"i  t3'^1!l, 
which  is  common  to  both  passages,  is  not  a  sufficient  bond  of  union  if  the  contents 
are  entirely  different 

f  Compare  Winckler,    Gesch.  Isr.,  i,  pp.  107,   108,  n. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  83 

such.,  p.  2r8f.;  Cornill,  EifilP-,  p  138 f.;  3^  and  4*''  ed.,  p.  I45f.;  Hack- 
mann,  Zukimftserw.,  p.  126;  Cheyne,  Introd.  to  Is.,  pp.  Qfif.;  W.  R.  Smith, 
Prophets'-,  p.  431;  Wildeboer,  Lit.  d.  Alt.  Test.,  p.  162,  §§  10.  11.  See 
also  Eichhorn,  Eittl.'^,  3,  (Leipzig  1787),  p  9 if.;  Lagarde,  Seniitica,  1,6; 
Bertholet,  Stell,  d.  Isr.  n.  Jnd.  zu  d.  Fremd.,  p.  97f.;  Kittel,  Jes.,  in  loc; 
Marti,  Jes.,  27  f.  "Whence  the  redactor  derived  the  passage  is  hard 
to  say;  it  is  certainly  not  his  own  composition"  (Wellh,  /.  s.  c). 
On  Micah  6,  9  see  my  paper  on  tiisiiah  in  jfAOS,  22,  42. 


Habakkuk. 

(58)  Hab.  2,  V.  20. 

:ps<n  b3  T^SBtt  on  iirnp  bD^nn  nin'^i 

JHVH  is  in  His  holy  temple;  let  all  the  earth  be  silent  before  Him. 

This  verse,  which  is  commonly  understood  as  a  transition  to  the 
theophany  of  Hab.  c.  3,  seems  best  accounted  for  as  a  euphemistic 
liturgical  appendix  to  the  woes  against  idolatry  in  c.  2.*  Written  in 
the  tone  of  the  Psalms  (cf  Pss.  11,  4;  5,  8;  96,  9;  104,  7)  this  verse 
cannot  form  the  proper  original  conclusion  of  the  preceding  prophecy, 
nor  does  it  belong  to  the  following  lyric  ode,  c.  3.  The  thought 
that  JHVH  in  His  holy  temple  is  to  be  adored  by  all  the  earth 
points  to  the  time  after  Deutero-Isaiah.  Cf  Jon.  2,  5.  8;  Zech.  2,  17; 
I  Chr.  16,  30;  Psalms.  The  verse  reads  like  a  liturgical  formula 
which  was  added  in  the  later  period  of  Judaism  for  the  purpose  of 
warding  off  from  the  heads  of  the  worshippers  the  woe  of  v.  19:  iin 

531  qo^i  2nT  ©lEn  xin  nsn  mi''  icin  aian  pxb  ""-iis^  r\iy7\  f^b  i^x 

:'mpa  V^  ^"'"^  ^^'<^^  ^^'^^^  ^f-i^f^  ^^^^  ^^y^  ^^  ^^^^  wood,  Awake!  to  the 
dumb  stone,  arise!  Can  this  teach. ^  Behold,  it  is  laid  over  with  gold 
and  silver,  and  no  breath  at  all  is  i?i  it. 

(59)  Hab.  2,  V.  14. 

'.u>  b^  -lOS''  D-^isD  nini  Tins  n»  ns^ib  f-is?n  sban  "^d    For  the 

earth  shall  be  filled  with  the  knowledge  of  the  glory  of  JHVH  as  the 

ivaters  cover  the  sea.  A  quotation  from  Is.  11, 9.  Cf  also  Is,  26, 9;  Zech.  14, 8. 

This  proclamation  of  the  triumph  on  earth  of  the  knowledge  of 

JHVH    is    altogether    out    of  place,**   surrounded,   as   it  is,   by  the 


*  Stade  {ZAT,  4,  154  ff.),  Rudde  {Stud.  u.  Krit.,  1893,  p.  390),  Nowack  [Klein. 
Proph.^  in  loc.)  doubt  the  authenticity  of  vv.  18 — 19,  but  Wellhausen  {Klein.  Froph.,  in  loc.) 
regards  them  as  genuine.     The  verses  should,  however,  probably  be  transposed. 

**  Budde  {Stiid.  u.  Krit.,  1893,  p.  383)  holds  the  same  view;  cf.  also  J.  von  Gumpach, 
D.  Proph.  Habakttk,  Munchen   i860,  p.  192. 

6* 


84 


K.  J.  Grimm. 


prophet's  denunciations  against  him  who  by  dishonesty  and  cruelty 
builds  and  maintains  his  magnificent  palaces  and  cities,  and  by 
ignominious  means  reduces  his  vassals  to.  a  state  of  utter  help- 
lessness (vv.  9  fif.;  V.  15  f.).*  The  verse  must  be  stricken  out  as 
a  later  insertion,  it  being  probably  intended  as  a  euphemistic  con- 
clusion   of  a    section   which    otherwise   would  have  ended  with  the 

ominous  words:  **n3n  Nnbn  :nbirs  n^"ip  "jDiDn  d^i3in  -^'^y  nsn  '•in 
nsyi  pin  im  c^^itbi  ©x  "^m  D'>a5^  i5>3i''^i  nii^ni  mn'^  n«tt   iVoe  to 

him  who  builds  a  city  with  blood,  and  establishes  a  town  by  iniquity! 
Is  not  this  from  JHVH  Sabaoth?  Peoples  shall  labor  for  the  fire,  and 
nations  shall  weary  the7nselves  for  nothing. 

Zephaniah, 
(60)  Zeph.  2,  V.  3. 

niDS?  icps  pii  n»p2  ib5>s  ii:boi3  i«s5  f"i«n  "113:?  bD  nnjTi  ni?  i©pn 

tnin''  qi<  DVi  liriCn  "^blS  ^V^/^  ye  JHVH,  all  ye  pious  ones  of  the 
land  who  do  His  ordinance.  Seek  ye  righteousness,  seek  ye  godliness, 
it  may  be  ye  shall  be  hid  on  the  day  of  the  wrath  of  JHVH. 

In  c.  I  Zephaniah  proclaims  the  approach  of  the  day  of  JHVH 
as  a  day  of  judgment  embracing  the  whole  world  and  in  particular 
idolatrous  Judah  and  Jerusalem:  dies  irae  dies  ilia,  solvet  saeclum 
hi  favilla***  I  will  utterly  consume  everything  from  the  ground,  I 
will  consume  man  and  beast.  So  the  prophecy  begins,  and  in  the 
same  tone  it  closes:  He  will  exterminate ,  swiftly  exterminate  all  the 
inhabitants  of  the  earth.  The  C"in  extends  over  the  entire  earth, 
and  all  efforts  to  escape  the  approaching  doom  will  be  fruitless. 

This  dark  picture  seems  to  be  supplemented  with  an  outlook 
of  hope  in  c.  2,  v.  3  (vv.  i.  2  appear  to  be  hopelessly  corrupt).  Here 
the  prophet  urges  the  people  to  seek  pl2  and  ni2y;  for  the  pious 
ones  of  the  land  may  escape  the  threatened  judgment.     Schwallyf 

*  According  to  the  usual  interpretation  the  Chaldeans  are  here  referred  to,  while 
Budde  (/.  s.  c.\  Expositor,  May  1895,  p.  372 f.)  maintains  that  the  Assyrians  are  meant. 
M.  Lauterburg  [Theol.  Zeitschr.  ans  d.  Sckweiz,  1896,  pp.  74ff.)  tried  to  show  that 
the  whole  Book  of  Hab.  was  the  work  of  a  prophet  writing  in  the  Exile  who  announced 
the  attack  of  the  Persians  on  Babylon.  This  view  requires,  of  course,  the  elimination 
of  the  name  of  the  Chaldeans  in  c.  i,  v.  6.  Cf.  Marti,  Isr.  ReL,  120,  n.  i ;  Smit,  Proph. 
V.  Hab.,  Utrecht  1900,  pp.  2ff.;  82 ff.  **  iil  nSfl,  (5  xama,  3  haec=-r\ir\. 

***  On  the  day  of  JHVH  ?.^&^ .  R.  Smith,  Prophets\  p.  131  f.;  379,  n.  15;  Briggs, 
Mess.  Proph.,  p.  487 f.;  Schultz,  Alttest.  Theol.,  pp.  728 ff.;  Duff,  OT.  Theol.,  p.  87; 
Dillmann,  Alttest.  Theol.,  p.  504;  Bennett,  OT.  Theol.,  p.  81;  Marti,  Gesch.  d.  isr.  Relig., 
pp.  ii4f. ;  140;  180 — 186;  Valeton,  Amos  u.  Hosea,  p.  220,  n.  94;  Cheyne,  Isaiah  in 
the  Polychrome  Bible  (Eng.  Transl.),  p.  132,  n.  7.  Cf.  also  Lagarde,  Mitth.,  4,  p.  308; 
E.  Nestle,  Philologica  Sacra,  Berlin  1896,  p.  50;  Smend,  Altt.  Rel.^,  pp.  367  ff.;  J.  M. 
P.  Smith,  AjTh,  5,  3,  pp.  505 ff.  t  ^^^^  "•  PP-  23° ff- 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  gc 

has  pointed  out  that  the  ideal  of  piety  contained  in  this  verse  is 
different  from  that  implied  in  c.  i.  In  c.  i  it  seems  to  consist  in  the 
avoidance  of  foreign  cults,  and  in  the  participation  in  the  worship 
of  JHVH,  the  preservation  of  the  manners  and  customs  of  the  an- 
cestors, in  freedom  from  violence  and  fraud.  In  c.  2,  v.  3,  however, 
no  duties  relating  to  worship  are  mentioned;  what  is  set  forth  as  the 
goal  which  the  pious  should  strive  to  reach  is  "pii  and  ni25^.*  Now 
m35^  reai/f  and  cotnpiete  submission  to  JHV^H,  and  the  corresponding 
adjective  submitting  to  the  will  of  JHVH**  do  not  occur  in  this 
sense  in  the  pre-Exilic  literature.  In  Am.  2,  7  isy  stands  in  paral- 
lelism to  D'^bi;  8,  4  parallel  to  "JT^ax;  Is.  11,4  (probably,  however, 
post-Ex.)  parallel  to  "jVIlS?,  in  each  case,  therefore,  in  the  sense  of 
'^2'$  poor,  needy.  As  to  Num.  12,  3,  which  Bacher,***  followed  by  Budde,t 
adduces  against  the  argument  of  Schwally,  see  Schwally's  answer, 
ZAT,  II,  p.  26if;  Dillmann's  Commentary  in  loc.\  Kaulen,  Einl.,  2, 
p.  200  (§  198).  Ijy  appears  to  mean  in  this  case  vexed,  troubled.  13^ 
is  met  with,  however,  11  times  in  the  Psalms  (always  in  the  plural) 
in  the  religious  sense  of  the  word:  9,  19;  10,  17;  22,  27;  25,  9  (2); 
34.3;  37.11;  69,33;  76,10;  147,6;  149,4;  in  Pss.  22,27;  25, 9^91'; 
34,  3;  69,  33  referring  especially  to  the  decided  adherents  of  JHVH 
during  and  after  the  Exile.ff  Also  Is.  61,  i ;  Job  24,  4.  ^''iKn  "^ISJ?  = 
f  "IK  ""iry  of  Ps.  76,  10.  niay  occurs  besides  Zeph.  2,  3  only  in  Prov. 
and  Psalms:  Prov.  15,  33;  18,  12;  22,  4;  Pss.  18,  36;  37,  21;  45,  5.  Cornill 
and  Buddeftt  adduce  Mic.  6,  8  PDb  !?3Sn  as  proof  that  the  conception 
of  rr^sy  was  not  foreign  to  pre-Exilic  literature.  But  the  verse,  be- 
sides being  doubtful  as  to  meaning  and  text,  appears  to  be  of  later 
origin.*!  Nor  does  Dl3^b  Ex.  10,  3  seem  more  conclusive.  Perhaps 
we  ought  to  read,  with  Siegfried-Stade,  msyb  sick  ducken.  For  plS  = 
ni33?  cf  Pss.  7,  9;  18,  21.  25;  17,  P;  Dan.  9,  24.**! 

Now  it  can  hardly  be  a  mere  accident  that  these  religious  terms, 
in  the  sense  specified,  are  not  in  use  in  the  religious  literature  of  the 
pre-Exilic  period  to  which  the  prophecies  ofZephaniah  belong.  One 
of  the  characteristic  traits,  if  not  the  most  characteristic  (Lagarde), 


*  Smend  [Alt test.  ReligA,  p.  233):   Damit  druckt  er  gewiss  die  einseitig  religiose 
Bestimmtheit  des  Handelns  aus,  die  das  gesetzliche  yudenthum  characterisiert. 

**  See  Alfred  Rahlfs,  '^iS  und  13r  in  den  Psalmen,  p.  80;  Smend,  Alttest.  Relig., 
p.  446';  2d  ed.,  p.  421 ;  Kdnig,  Einl.,  p.  354;  Cheyne,  Introd.  to  the  Book  of  Isaiah,  p.  64. 
***  ZAT,  II,  p.  186 f. 

t  Stud.  u.  Krit.,   1893,  p.  398. 
ft  Cf.  Rahlfs,  op.  cit.,  pp.  8 if.;  89;  Lagarde,  Mitth.,  t,  p.  80 f.;  {Register  u.  Nach- 
trdge  z.  Ubersicht,  pp.  66—68).    Compare  also  Nietzsche,  Werke,  7  (Leipzig  1895),  p.  127. 
ttt  Cornill,  Einl.\  §  32,  n.  (p.  193);  Budde,  /.  s.  c. 

*t  Cf.  Stade,    Gesch.  d.    Folk.  Isr.,  i,  p.  634;  Nowack,  D.  klein.  Proph.,  p.  216. 
**f  See  Rahlfs,  op.  s.  cit.,  p.  77. 


86 


K.  J.  Grimm, 


of  the  Israelites  was  their  stubbornness  and  haughtiness,  the  n-Q:?.* 
The  prophets,  from  Amos  and  Hosea  to  Jeremiah  and  Ezekiel,  rebuke 
it  in  numerous  places.  Cf.  e.  g.  Am.  4,  6—11;  5,  3;  6,  8.  13;  Is.  2,  5f.; 
9,8;  16,6;  25,  11;  Jer.  7,  23— 28;  and  often.  They  had,  therefore, 
abundant  opportunity  to  oppose  !Tl3y  to  the  ninS'.  If  they  did 
not  do  so,  it  can  only  be  due,  it  seems,  to  the  fact  that  the  term 
in  this  sense  was  unknown  to  them. 

It  seems  best  to  assume  here  also  a  later  addition.**  The  prin- 
ciple which  gave  rise  to  the  appendix  seems  to  be  the  one  followed 
at  the  conclusion  of  the  Book  of  Malachi.  In  both  instances  the 
prophecy  would  have  closed  with  the  threat  of  the  cnn.  In  Malachi 
this  was  avoided  by  the  repetition  of  the  last  but  one  verse.  In 
Zeph.  I,  18,  however,  such  an  expedient  was  impossible  owing  to  the 
ill-omened  character  of  the  entire  prophecy.  An  auspicious  conclu- 
sion had  to  be  gained  by  means  of  an  anti-ominous  appendix. 

(6i)  Zeph.  2,  v.  II. 

c^x  lb  TinnttyiT  yiam  -"ribx  bs  n«  fnn  ^3  nrr^by  nin^  ***ni{T2 

:D'''^^!^  '^'^Si  bs  TOIpia'a  JHVH  makes  Hwiself  manifest  to  them,  for 
He  ^  %  ^  all  gods  of  the  earth  that  all  the  isles  of  the  nations  may 
worship  Him,  every  one  from  his  place. 

This  verse  is  clearly  a  later  insertion.fy  Whilst  in  the  preceding 
prophecy  (vv.  4ff.)  the  extirpation  of  the  Philistines,  Moabites,  and 
Ammonites  is  proclaimed,  and  this  oracle  of  the  destruction  of  the 
heathen  is  continued  in  w.  12 — 15,  verse  11  announces  the  worship  of 
JHVH  by  all  the  gentiles.  It  is  evident  that  the  verse  cannot  be 
original  in  this  connection.  Moreover,  the  thought  that  all  the  isles 
of  the  gentiles  will  worship  JHVH  every  one  from  his  place  j\'\  has  no 
analogy  in  the  pre-Exilic  literature;  it  belongs  to  the  sphere  of  thought 
of  Is.  40 ff.  and  of  post-Exilic  prophecy  in  general;  cf  Is.  40,  15;  49,  7; 
50,  I.  8;  66,  i8f.;  Is.  2,  2f.;  Mic.  4,  if.;  Zech.  2,  15;  14,  16.  Budde*t 
observes  that  the  verse  does   not  agree  with  the  elegiac  rhythm  in 

*  Lagarde,  Deutsche  Schriften,  1892,  pp.  224,  225,  226,  368.  He  derives  [Mitth., 
I,  pp.  80,  81)  Greek  v^Qiq,  from  n^as.  Cf.  also  Schopenhauer,  Werke,  ed.  Grisebach, 
5,   271;  P.  W.   Schmidt,   Gesch.  Jesu^,  Tiib.  1900,  pp.  9  f.  36 f, 

**  Cf.  Stade,    Gesch.   d.    Volk.  Isr.,  i,   p.  644,  n.;   Wellhausen,  D.  klein.   Proph.^, 
p.   149;  Cheyne,  Introd.  to  Isaiah,  p.  65;  cf  also  Nowack,  D.  klein.  Froph.,  in  loc. 
***  nx-13  with  6  and  3.     M  K113. 

t  iR  njn  is  impossible.    Schwally  emends  fl^'n,  Sl?^"!;  Gratz  nnt'';  Nowack  r'i"i3i. 
ft  So  also  Stade,   Gesch.  d.  Volk.  Isr.,  i,  p.  644,  n.  3 ;  Smend,  Alttest  Relig.,  p.  233, 
n.;   2d  ed.,  p.  244;  Budde,   Stud.  u.  Krit.,    1893,  p.  395;   Nowack,  D.  klein.  Proph.,  in 
loc;    Driver,  Introd.^,  p.  342. 

tft  Cf.  Lohr,  D.  Missions gedanke  in  AT,  p.  27,  n.  2. 
*f  /.  s.  c. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.       '  87 

which  vv.  4—15  are  written.  V.  11  was  most  probably  added  to  form 
a  propitious  conclusion  of  a  pericope  which  otherwise  would  have 
closed  with  insults  cast  upon  the  "people  of  JHVH"  by  the  gentile 
nations  (v.  10). 

(62)  Zeph.  3,  vv.  9.  10. 
Very  similar  in   character  to  Zeph.  2,  v.  11   are  verses  9.  10  of 

c.  3  of  Zeph. :  mrr^  Dtos  DbD  «ipb  n-iiia  ns©  d'^^j?  bi?  Tsn^  ti^  "^d 
:^r\n:i2  yb^^''  *  *  *  *  ©id  i-irob  nns^a  nnx  qdo  iiayb    77/^;/  /  wi// 

r:>e  pure  lips  to  the  nations,  that  they  may  all  call  upon  the  Name 
of  JHVH,  to  serve  Him  shoulder  to  shoulder.  From  beyond  the  Great 
River  of  Cush  *  *  **  they  will  bring  me  offering  (cf  Is.  18,  7,  No  23; 
45,  14;  Ps.  68,  30.  32). 

These  verses  follow  very  abruptly,  even  introduced  by  "13,  after 
the  announcement  of  a  destruction  and  devastation  embracing  the 
whole  earth.  Nor  do  they  properly  cohere  with  the  following  proph- 
ecy (vv.  II — 13)  that  Israel  will  be  purified,  and  the  remnant  will  dwell 
securely  in  the  land.  The  new  salvation  would  become  manifest  to 
the  heathen  nations  before  being  known  to  JHVH's  people  Israel. 
The  verse  is  best  regarded  as  a  later  insertion,**  independently  of  the 
question  whether  we  judge  the  whole  of  c.  3  to  be  post-Exilic  (Well- 
hausen  and  Schwally),  or  ascribe  it  to  Zephaniah  (Kuenen,  Cornill, 
Giesebrecht,  Budde,  Driver,  Nowack).  The  aim  of  the  verse  seems 
to  be  to  turn  the  mind  of  the  worshipping  reader  or  hearer  from 
the  thought  of  the  all-destructive  wrath  of  JHVH  contained  in  v.  8 
(fisn  bD  brxn  "^nSZp  «sn  by  the  fire  of  my  jealousy  shall  all  the 
earth  be  devoured)  to  His  all-embracing  care.  The  same  applies, 
if,  with  Budde,  we  regard  v.  8  as  a  marginal  gloss,  and  transpose 
vv.  6.  7. 

B.   Euphemistic  Coyiclusions  of  Prophetic  Books. 

The  Books  of  the  Prophets  close,  without  exception,***  with 
auspicious  thoughts.  This,  however,  cannot  be  original  in  every  case. 
The  propitious  conclusion  of  the  Book  of  Isaiah  and  the  Book  of 
Malachi  is  obtained,  as  is  well-known,  by  the  repetition  of  the  last 
but  one  verse.  In  some  other  instances,  however,  the  desire  of 
gaining  a  favorable  close  to  the  books  appears  to  have  prompted  the 
addition  of  anti-ominous  appendixes. 

*  S\  ''SIB  Pn  ''-irS?    Oort,  Emend.,  p.  147,  reads  ''SSlSSa  "^  I'^nS'' 
**  Cf.  P.udde,  Stud.  u.  Krit.,    1893,  p.  395;    Nowack,   D.  klein.  PropJi.,   pp.  292  f. 
***  At   the  conclusion   of  the  Prophecies   of  Nahum,  where  there  appears  to  be  an 
exception,   the   thought   of  rejoicing  over  the  fall  of  the  Assyrian  oppressor  is  the  pre- 
vailing one. 


gg  '  K.  J.  Grimm. 

(63)  Am.  9,  VV.  8  ff. 

Wellhausen*  has  recognized  that  the  principle  of  euphemism 
underlies  the  present  conclusion  of  the  Book  of  Amos.  C.  9,  vv.  8ff. 
cannot  be  regarded  as  the  original  conclusion  of  the  Book.**  W. 
Robertson  Smith***  aptly  remarked  that  the  sum  of  the  prophecy  of 
Amos  is  a  death-wail  over  the  House  of  Israel: 

S/ie  is  fallen,  she  will  not  rise  again,  ||  the  virgin  of  Israel, 
She  is  cast  down  upon  the  land,  ||  there  is  none  to  raise  her  np. 

Israel's  sin  has  brought  about  her  doom;  her  unrighteousness 
and  injustice  (2,  6f;  3,  Qf ;  4,  i ;  5.  yi.),  her  unchastity  (2,  7),  her  luxu- 
riousne.ss  (3,  Qf ;  4,  i;  6,4f.),  her  deceit  (8,4),  her  trust  in  the  out- 
ward cult  has  borne  its  fruit.  By  various  means  JHVH  has  endeav- 
ored to  bring  Israel  back  to  right  conduct :  He  has  sent  His  Nazirites 
and  prophets  to  warn  them  (2,  11.  12),  but  the  people  have  despised 
them;  with  famine,  drought,  and  war  He  has  visited  them,  but  all  in 
vain.  After  every  plague  the  refrain  recurs:  Yet  ye  have  not  returned 
to  me  (4,  6fif.).  At  last  JHVH's  patience  ceases.  He  will  no  longer 
forgive  them.  This  is  His  unalterable  decree  (7,  8;  8,  2).  Israel  shall 
be  entirely  exterminated  from  the  earth.  Not  one  of  them  shall  save 
himself  (9,  i).  JHVH's  wrath  does  not  stop  with  the  exile;  He  follows 
them  even  here:  though  they  go  into  captivity  before  their  enemies, 
thence  will  I  command  the  sword,  and  it  shall  slay  them;  I  will  set 
mine  eyes  upon  them  for  evil,  and  not  for  good.  Thus  Amos  is  more 
than  a  mere  Exilsprediger  (Cornill,  Einl.'^,  p.  178,  n,).  In  the  severity 
of  his  inexorable  judgment  he  does  not  even  refrain  from  predicting 
the  very  worst  consequences.  The  only  passage  which  seems  to  give 
a  hopeful  sound,  c.  5,  4,  loses  its  comforting  effect  by  the  descrip- 
tion which  immediately  follows  of  the  incorrigible  sinfulness  of  the 
people.!  How  can  this  be  reconciled  with  the  conclusion  of  the  book 
where  the  judgment  of  annihilation  becomes  a  judgment  of  purification? 


*  D.  klein  ProphA,  p.  94;  3d  ed.,  p.  96. 

**  So  Geiger,  Nachgel.  Schrift.,  4,  p.  214;  Wellhausen,  /.  s.,c.\  Smend,  Alttest. 
Relig.,  p.  183;  2d  ed.,  p.  200  n.;  G.  A.  Smith,  Twelve  Minor  Prophets,  p.  195;  Preuschen, 
ZAT,  15,  pp.  23  ff.;  Cheyne,  Intr.  to  the  Book  of  Isaiah,  p.  326;  in  W.  R.  Smith,  Prophets\ 
p.  XV;  Expositor,  Jan.  1897,  p.  44  f.;  Kraetzschmar ,  Bundesvorstellung  im  Alt.  Test., 
p.  104 f.;  Marti,  Gesch.  d.  isr.  Relig.,  p.  119;  Nowack,  D.  klein.  Proph.,  p.  158.  Cf.  also 
Schwally,  ZAT,  10,  p.  227;  Volz,  Jahit'eproph.,  p.  22  f.  (orighial  close  "spater  uberarbeiteC); 
Seesemann,  Israel  u.  Jtida  bei  Amos  n.  Hosea,  p.  15;  Grimme,  OLZ,  July  18^9,  col.  231; 
Lohr,  Unters.,  p.  i.  The  opposite  view  is  defended  by  Cornill,  Einl."^,  p.  178,  rem.; 
Valeton,  Amos  u.  Hosea,  p.  5of. ;  contrast  Cornill  Einl!^  p.  184;  Der  isr.  Prophetismus, 
1894,  pp  39ff.,  48.  Cf.  also  Torrey,  JBL,  15,  pp.  I53f.;  Driver,  Joel  and  Amos,  1897. 
***  Prophets,  p.  122.  f  On  5,  14  see  Nowack.  D.  klein.  Proph.,  in  loc. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  gg 

It  seems  impossible  that  this  section  could  have  been  written  by  Amos. 
It  would  contradict  the  whole  character  of  the  man  with  whom  justice 
stood  above  everything  else  (cf.  5,  24^  if  here  at  the  end  of  his  book, 
having  mercilessly  laid  bare  the  rottenness  of  the  body  politic,  he 
had  suddenly  dripped  balm  in  the  open  wound.  As  Wellhausen* 
very  aptly  says:  "After  9,  i^ — 4.  7  he  cannot  immediately  say  that 
after  all  he  did  not  mean  to  be  too  hard,  and  that  all  will  yet  be  well; 
for  in  these  verses  he  does  not  speak  in  jest  but  in  bitter  earnest;  he 
means  what  he  says.  Immediately  after  far  exceeding  all  his  former 
threats  he  cannot  suddenly  pluck  out  the  sting,  and  pour  milk  and 
honey  from  the  vessel  of  JHVH's  wrath".  Such  a  conclusion,  added 
by  the  prophet  himself,  could  only  have  destroyed  the  effect  of  the 
preceding  prophecy. 

In  detail,  the  following  remarks  may  be  made  in  support  of 
the  view  that  this  section  is  not  genuine.  JHVH,  it  is  said  in 
vv.  8  —  10,  will  judge  the  sinful  kingdom'**  very  severely,  he  will  sift 
the  House  of  Israel  among  the  nations  as  in  a  sieve;  the  sinners  will 
perish,  the  faithful  will  escape.  The  aim  of  the  judgment  is  thus  the 
separation  of  the  righteous  from  the  unrighteous  in  the  nation.  This 
directly  contradicts  c.  9,  vv.  1—4  where  Amos  proclaims  the  doom 
of  the  whole  nation,  making  no  distinction  between  guilty  and  in- 
nocent: none  shall  escape  destruction.  Amos  makes  no  distinction 
between  the  nation  and  sinners  in  the  nation.  He  always  pronounces 
judgment  on  the  people  as  a  unit  without  regard  to  the  individual 
(cf  I,  2f;  3,  i;  4,  12;  5,  i6f;  6,  8 — 11;  8,  2).  When  he  makes  a 
distinction  between  different  classes  of  people,  it  is  a  social,  not  an 
ethical  one;  cf  2,  6f.;  4,  i ;  5,  10 — 12;  6,  if;  8,  4f  The  idea  that  the 
pious  ones  will  be  separated  from  the  ungodly  is  characteristic  of 
the  piety  of  post-Exilic  Judaism;  cf  e.  g.  Pss.  46;  51;  93,  5.***  Similarly 
Amos  does  not  distinguish  between  the  fates  of  Israel  and  Judah; 
cf  3,  i'';  6,  i;t  2,  4.  5.  Note  further  the  wide  dispersion  of  Israel 
predicted  in  v.  9.  But  the  prophet  never  refers  to  the  dispersion 
among  the  nations  as  the  swiftly  coming  judgment,  but  threatens  the 
deportation  of  the  people  into  Assyria.  As  parallel  to  v.  9  compare 
Is.  II,  II.  12  etc.  In  V.  II  the  fall  of  David's  booth  is  not  predicted, 
as   we   would  expect  of  a  pre-Exilic  prophet,   but   the  end  of  the 


*  op.  s.  cit.,  p.  96. 
**  Cf.  Sir.  47,  21  Kai  ^^  'Ecppaifz  aQ§ai  ^aaiXeiav  ansid^rj  =  nsls^iQ  d'^nsx^i 
D12h   [The   Original  Neb.  of  a  Portion  of  Ecclesiasticus ,   ed.   Cowley   and   Neubauer, 
Oxford   1897,  p.  34 f.;   Smend,   D.  hebr.  Frag.  d.    Weish.   d.  Jes.  Sir.,  Berlin   1897,  24. 
***  Cf.  Bertholet,  Stellung  d.  Isr.  u.  jhtd,  zu  d.  Fremden,  p.  187  f. 

f  On  c.  6,  V.  I  see  Winckler,   Gesch.  Isr.,  i,  p.  92.    According  to  Lohr,   Untersuch., 
pp.   I,  10,  the  references  to  Judah  are  later  additions. 


90 


K.  J.  Grimm. 


Davidic  dynasty,  the  downfall  of  Judah,  is  presupposed*  The  fallen 
booth  of  David  is  hardly  the  kingdom  of  Judah  as  it  existed  by  the 
side  of  the  kingdom  of  Israel  during  the  life  of  Amos.  At  this  time, 
during  the  reign  of  Uzziah-Azariah  (779  —  740)  Judah  no  less  than 
Israel  under  Jeroboam  II  (783—740)  reached  its  zenith  in  political 
power  and  prosperity  (cf.  Is.  2;  2  Ki.  14,  22;  2  Chr.  26).**  Nor  could 
Judah,  as  it  continued  after  722,  be  properly  thus  designated.  That 
after  the  separation  of  the  unjust  from  the  just  the  Davidic  kingdom 
will  be  restored  is  a  thought  which  the  post-Exilic  author  of  Jer.  30; 
31  dilates  upon.  The  revenge  upon  Edom,***  and  the  restoration  of 
the  old  boundaries  of  the  theocracy,  prophesied  in  v.  12,  was  a 
prominent  feature  in  the  pictures  of  future  glory  in  late  post-Exilic 
works,  Cf.  Is.  34;  35;  Obad.  vv.  lof ;  Pss.  60;  137,  7.  But  what  interest 
could  an  Amos  have  in  the  conquests  of  Judah.?  The  fall  of  the 
state  impHed  in  v.  14,  the  devastation  of  the  land  (v.  14^),  \h^  planting 
again  into  the  land  (v.  1 5),  are  all  more  intelligible  if  viewed  as  written 
in  or  after  the  Exile  than  from  the  standpoint  of  the  time  of  Amos. 
Moreover  the  picture  which  is  here  drawn  of  the  future  stands  in 
strong  contrast  to  the  prophetic  knowledge  of  Amos.  That  he,  living 
in  a  time  of  injustice  and  disorder,  should  have  placed  before  his 
hearers  as  the  ideal  state  of  the  future,  not  the  restitution  of  justice 
and  order,  but  mere  material  prosperity,  seems  inconceivable.f  The 
view  is  one  of  the  commonplaces  of  the  later  period;  cf,  Joel  2, 
14 — 27;  4,  18;  Is.  4,  2;  30,  23;  Lev.  26,  5,  In  like  manner,  as  Volzfj 
has  also  observed,  it  is  very  strange  that  the  coming  of  the  Messianic 
time  is  in  no  wise  made  dependent  on  the  amendment  of  the  nation. 
Rather  JHVH  Himself  undertakes  the  purification  of  His  people 
(vv.  8 — 10).  Whoever  is  not  cut  off,  needs  no  conversion,  but  is 
worthy  of  becoming  a  citizen  of  the  Messianic  kingdom.  This  does  not 
agree  with  the  deep  exasperation,  manifested  by  Amos,  about  the  moral 
corruption  of  the  people.  The  dark  background  of  the  terrible  day 
of  JHVH  ^,  18  is  quite  different  from  the  day  of  JHVH,  9,  8-15, 
which   rather  accords  with  the  ideas  of  Joel,     The  tender  tone  of 

*  The  emendation  of  G.  Hoffmann  {ZAT,  3,  p.  125)  nbssn  T^IT  niDD  seems  in- 
admissible; see  Nowack,  D.  kleitt.  Proph.,  p.  159. 

**  Cf.  Stade,  Gesch.  d.  Volk.  Isr.,  i,  p.  567  f, ;  E,  Meyer,  Gesch.  d.  Alterth.,  i, 
§355;  Kittel,  Gesch.  d.  Hebr.y  §67;  Klostermann,  Gesch.  d.  Volk.  Isr.,  p.  205;  Kent, 
Hist,  of  the  Heb.  People^  p.  76;  Winckler,  Gesch.  Isr.,  p.  9 if.;  Alttest.  Unters.,  p.  135; 
Guthe,     Gesch.  Isr.,  pp.   1 84  ff, 

***  Instead   of  the  Masoretic    Dinx  n'lnxUJ  rx  Tr*'^'^  ©A,  Acts  15,  17,  and  A  read 
tilX  r.'inxu}  mn'i  nj^  ITy-iTi;  35®  support  in.     Cf.  T.  K.  Abbott,  Essays,  p.  37. 

•\  G.  Hoffmann  (/.  s.  c.)  finds  this  very  characteristic  of  the  poor  Amos.  But,  as 
Ed.  Meyer  [Gesch.  d.  Alterth.,  §  362,  n.)  says,  it  does  not  follow  from  c.  7,  v.  14 
that  Amos   was  poor,  ft  Jah-cueproph.^  p.  24- 


Euphemistic  Liturgical  .Appendixes  in  The  Old  Testament.  gi 

vv.  14.  15  betrays  a  later  time  when  disaster  had  fallen  upon  the 
nation,  and  comfort  was  needed  rather  than  threatening. 

The  affinities  of  language  between  the  close  of  the  Rook  of 
Amos  and  productions  of  tlie  later  periods  are  singularly  numerous 
and  striking.  V.  8  siiiful  kingdom,  ^ ein  plumper  Jiidaismiis  (Wellh.). 
V.  9  House  of  Jacob,  House  of  Israel  used  of  Judah  or  the  restored 
exiles  of  Judah;  cf.  Is.  14,  1;  Jer.  5,  20;  Obad.  vv.  17.  18;  in  Amos  3,  1; 
5,  I.  4  (cf.  V.  6)  primarily  of  Northern  Israel.  The  figure  of  the  ^r^zw  * 
as  in  Zech.  10,  9;  Is.  27,  12.  V.  10  the  sinners  of  my  people  f'^'  cf.  Is.  i, 
28;  33,  14  (late).  ■jTiB  "n3i  in  v.  11  as  in  Is.  58,  12;  cf  2  Ki.  12,  13; 
22,  6  etc.  With  nb"in  compare  np"in  Is.  49,  19.  i<lJi?1  WS,  and  JiSn 
a'^Nl  a'^^"'  (v.  13)  are  late  eschatological  formulas.  Dbi:>  '^tt'^D  as  in 
Mic.  7,  14;  Mai.  3,  4;  cf  Is.  51,  9;  Jer.  46,  26  (all  late  passages).  Com- 
pare further  v.  11  with  Is.  11,  I.  For  v.  12  niT^bJ?  i^C  i«-|p3  cf  Jer.  14, 
9;  Deut.  28,  10;  Is.  63,  19.  V.  13  Mtt  has  its  parallels  more  in  younger 
writings,  cf.  Nah.  i,  5;  Pss.46, 7;  65,11;  75,4;  107,26;  Ez.  21, 20;  Jer.  49, 
23;  Is.  14,  31;  Am.  9,  5  (post-Ex.,  cf.  above.  No.  55)  etc.  D'^Di?  is  later 
than  tJITTi;  it  occurs  again  only  in  Joel  i,  5;  4,  18;  Is.  49,  26;  Cant. 
8,  2.  Compare  also  with  v.  13^  Lev.  26,  5;  with  v.  13''  Joel  4,  18.  With 
v.  14  compare  2  Ki.  19,  29;  Jer.  14,  9;  Is.  65,  21 ;  also  Deut.  28,  3of.  39; 
Is  54,  3;  Zeph.  I,  13.  rT'.ittJ  :ni©  here  used  of  the  restoration  from  the 
Exile;  (5  >f«t  tjtiOTQty^o}  ryv  cdxi/ccyicooiav  tov  Xaov  (jov  logatjX,  5®.*** 
The  similarity  of  9,  14  with  Am.  5,  1 1  speaks  more  against  than  for 
the  genuineness  of  the  passage.  V.  1 5  ^122  cf  Hos.  2, 25  (cf  above,  No. 49); 
2  S.  7,  10  (not  before  the  Exile);  Jer.  24,  6;  32,  41.  '7\-ibj<  nilT'  "l>2fe5 
in  the  encouraging  style  of  Deutero-Isaiah;  cf  Is.  51,  10;  Ps.  147,  12. 
T^nbS  occurs  nowhere  else  in  Amos.  The  preference  for  scripfio 
plena  is  also  noteworthy:  v.  8  Ttt©n;  v.  9  blSD"^;  v.  13  ©lin,  "I21p; 
V.  II   Tll-t 

The  conclusion  is  thus  fully  justified  that  Am.  9,  vv.  8fif.  owes 
its  origin  to  a  later  writer.  It  was  appended  because  the  original 
close  of  the  book  was  felt  to  be  too  ill-omened. 

(64)  Hos.  14,  VV.  2—9. 

For  the  same  reason  Hos.  14,  vv.  2  -  9  appears  to  have  been  ap- 
pended to  the  book.  After  the  prophet's  most  effective  description  of 
the  dreadful  calamity  which  is  to  befall  Israel  as  a  punishment  for  their 
sin,  concluding  in  v.  16  with  the  inexorableness  ofJHVH's  judgment: 
Samaria  shall  become  desolate,  si7ice  site  has  rebelled  against  her  God; 
by  the  sword  they  shall  fall,    their  infants  shall  be  dashed  to  pieces, 

*  As  to  lins  see  G.  Hofimann,   /.  s.  c.\  Preuschen,  ZAT,  15,  p.  24,  n.  2. 
**  Cf.  on  V.  10  Riedel,  ZAT,  20,  p.  332.  ***  Cf.  Preuschen,  ZAT,  15,  p.  26. 

f  Cf.  Eckhardt,  ZAT,  13,  p.  90;  above,  p.  67. 


Q2  K.  J.  Grimm, 

their  pregnant  women  shall  be  ripped  up  (14,  0  —  we  read  unex- 
pectedly an  invitation  to  repentance  followed  by  the  declaration  of 
Israel's  acceptance  into  the  favor  of  JHVH,  who  grants  His  favor 
freely,  and  pours  out  infinite  blessings  over  Israel  and  Israel's  land. 
Several  considerations  forbid  us  to  regard  the  verses  as  being 
of  Hoseanic  authorship.  Note,  first  of  all,  the  absolute  want  of  con- 
nection between  14,  i  and  14,  2.  In  ideas,  imagery,  and  language  the 
pericope  is  akin  to  the  writings  of  the  age  which  begins  with  Jere- 
miah. The  spirituality  of  the  tone  of  vv.  2.  3  strikes  us  very  strange 
if  contrasted  with  the  picture  in  Hos.  5,  6.  V.  2^  looks  back  upon 
the  punishment  as  having  been  executed,  while  in  c.  5,  5  the  execu- 
tion is  yet  in  the  future.  VV.  3  fif ,  the  words  of  the  repenting  people, 
have  their  parallel  in  the  euphemistic  appendix  5,  15—6,  3  (cf  No.  51). 
Although  their  good  intentions  seem  to  be  directed  to  the  renun- 
ciation of  sins,  severely  castigated  by  Hosea,  their  idolatry  and  foreign 
policy  (cf  Hos.  5,  13;  7,  n;  8,9),  they  are  couched  in  phrases  un- 
intelligible in  the  mouth  of  Hosea.  nD"i:  sb  DID  by  =  ive  zvill  not 
make  a  treaty  with  Egypt,  can  only  be  understood  on  the  basis  of 
Is.  30,  16;  31,  i;  cf  Ez.  17,  15  (see  Wellh.,  D.  klein.  Proph.,  in  loc). 
13'^T^  n©5?^b  irnbx  liy  TaSS  i5b  reminds  us  of  Deutero-Isaiah;  cf  Is. 
42,  17;  44,  17.  V.  4*=  C'in'i  ariT  Ta  is  very  strange;  ain"^  in  the  sense 
in  which  it  is  here  used,  of  Israel  deserted  of  men,  is  of  very  frequent 
occurrence  in  the  Psalms,  abffif  v.  3  =  /^  pay  (a  vow),  terminus  tech- 
nicus,  Deut.  23,  22;  2  S.  15,  7;  Pss.  22,  26;  50,  14;  51,  I7f  For  itDX  (v. 4)  = 
for,  cf  Jer.  16,  13;  differently  Am.  5,  i.  V.  5f  In  the  preceding  proph- 
ecies (9,  15;  13,  I4<=)  we  read  the  inexorable  JHVH  zvill  love  them 
no  more.  Mitie  eyes  have  no  mercy  for  them.  Here  JHVH  announces 
that  His  anger  has  turned  from  Israel.  Could  Hosea,  at  any  time 
of  his  life,  give  the  comforting  assurance  that  the  anger  of  JHVH 
has  turned  from  Israel?  Or  could  he  have  uttered  his  hope  in  this 
form  as  a  prophecy  that  will  be  fulfilled  in  the  future.?  A  similar 
combination  of  promises  on  the  part  of  JHVH  and  penitential  prayers 
on  the  part  of  Ephraim  is  given  in  Jer.  31,  10—20.  V.  5  naiCQ,  Jer. 
2,  19;  3,  6.  8.  II.  22;  5,  6;  8,  5;  14,  7;  Prov.  i,  32.  nniD  adverbially,  of 
one s  free  will,  occurs  again  only  in  Deut.  23,  24;  2  Chr.  35,  8;  cf  also 
Pss.  68,  10;  no,  3.  The  verb  m3  occurs  Judg.  5,  2.  9;  otherwise  late. 
a^lD,  Num.  21,  18  (JE);  otherwise  late.  VV.  6f  In  the  picture  of  the 
Messianic  age,  presented  in  vv.  6  ff.,  the  gifts  of  nature  appear  to  hold 
the  largest  place  among  JHVH's  blessings.  According  to  the  most 
natural  explanation  of  v.  9  the  spiritual  blessings  are  wanting  entirely  * 
This  is  certainly   very  surprising  if  the  verses  were  written  by   the 


*  Cf.  Briggs,  Mess.  Proph.,  p.  178;  Valeton,  Amos  u.  Hosea,  pp.  84,   I96f. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  Q7 

prophet  of  Hos.  46".  who  in  cc.  7 — 14  severely  rebukes  the  Israelites 
for  desiring  from  their  God  nothing  but  physical  goods.  V.  6  bt3D 
as  in  Prov.  19,  12;  Deut.  32,2;  cf  also  Is.  26,  19.  In  a  different  sense 
the  figure  is  used  in  Hos.  6,  4;  13,  3.  JiiiOlO*  as  metaphor  is  met  with 
again  only  in  the  Song  of  Songs  (apart  from  titles  of  Psalms).** 
V.  7  p2V  branch,  cf.  £2,17,23;  Job  8, 16;  14,  7;  15,  30;  Is.  53,  2;  Ps.  80,  12. 
Tin,  a  late  expression,  Is.  30,  30;  Jer.  22,  18;  Zech.  10,  3;  Job  37,  22; 
39,  20;  Prov.  5,  9;  Dan.  n,  21  etc.  IT^TD,  cf  Jer.  11,  16;  Pss.  52, 10;  128,  3. 
nn  as  in  Jer.  48,  11;  cf  also  Cant.  4,  1 1.  V.  8  latJ'i  iso'i  is  best  under- 
stood, if  we  see  in  it  an  indication  of  the  Exile  (so  %).  V.  9  "jSJ^I, 
Deut.  12,  2;  Jer  2,  20;  3,  6.  13;  11,  16;  17,  2.  8;  Ez.  6,  13;  2  Chr.  28,  4; 
Pss. 37,  35;  52,  10;  92,  II.  15.  Remarkable,  as  Wellhausen***  observes, 
is  also  the  confusion  of  proper  and  figurative  speech  in  v.  9.  The 
whole  description  is  wanting  in  unity;  entirely  different  features  are 
simply  combined  one  with  another.  But  to  realize  them  so  as  to 
obtain  a  clear  and  finished  conception  of  the  whole  is  impossible. 

Thus  everything  points  to  the  fact  that  this  prophecy  of  resto- 
ration is  not  genuine,!  and  those  who,  like  Volz  and  Nowack  for 
instance,  hesitate  to  admit  this,  must,  at  least,  allow  that  it  has  been 
'worked  over'  very  considerably.  What  prevents  these  critics  from  fully 
acknowledging  the  prophecy  as  a  latter  appendix  is  the  consideration 
that  Hosea  must  have  expressed  such  a  hope  of  a  better  future  as 
c.  14  contains;  his  presupposition  being  quite  different  from  that  of 
Amos  who,  it  is  conceded,  did  conclude  with  terrible  threatenings.  This 
argument,  says  Cheyne,t-f  is  inconclusive  "No  analysis  of  14,  2 — 9 
seems  to  me  possible;  though  v.  10  may  be  a  still  later  addition. 
Even  if,  therefore,  we  conjecture  that  Hosea  did  prophesy  the  return 
of  Israel  to  Jehovah,  we  have  no  warrant  for  assigning  a  composition 
so  late  in  colouring  to  the  authorship  of  Hosea."  The  appendix  was 
added  in  order  that  the  Book  of  Hosea  should  not  close  with  the 
utter  hopelessness  of  escaping  from  the  dreadful  judgment  of  JHVH, 
c.  13,  vv.  12 — 14,  I. 


*  On  nsiai^r  see  I.  Low,  Aramiiische  Pfianzennamen ,  Leipzig  1881,  No.  323; 
Delitzsch,  Heb.  Language,  p.  35,  n.;  Lagarde,  Mitth.,  2,  p.  16;  Armenische  Studien, 
§  17,  12;  Purim,  ein  Beitrag  z.  Gesch.  d.  Relig.,  p.  lo;  Victor  Hehn,  Kultnrpflanzen 
n.  Haiisthiere^\  Berlin  1894,  pp.  245,  254  f. 

**  CS'IJ'J:  Vi?,  according  to  Prof.  Haupt,  may  mean  With  Susian  Instruments. 
Comp.  n'l'abs  by,  Ps.  46,  perhaps,  with  Gratz,  =  with  Elamite  instruments.  Cf.  The 
Book  of  Psalms  in  the  Polychrome  Bible,  Heb.  Ed.,  p.  85,  1.  9;  Eng.  Transl.,  pp.  183, 
1.  15;   184,  1.  46. 

***  D.  klein.  Proph.,  in  loc. 

t  So  Cheyne  in  W.  R.  Smith,  Prophets'^,  p.  XIX;  Expositor,  Nov.  1897,  p.  363; 
Marti,   Gesch.  d.  isr.  Relig.,  p.  119;  Wellhausen,  D.  klein.  Proph.^,  in  loc. 
If  Expositor,  Nov.   1S97,  p.  363. 


QA  K.  J.  Grimm, 

(65)  Mic.  7,  vv.  7—20. 

Mic,  7,  vv.  7—20  forms  the  close  of  the  Book  of  Micah.  Well- 
hausen's*  argument  that  these  verses  are  not  the  proper  continuation 
of  c  7,  vv.  I — 6,  but  of  an  entirely  different  character  presupposing 
quite  a  different  situation  and  abruptly  breaking  off  the  prophecy 
with  V.  6  is  perfectly  conclusive.  "What  was  present  there,  viz.  the 
moral  disorder  and  confusion  in  the  existing  Jewish  state,  is  here  past; 
what  is  there  future,  viz.  the  retribution  of  v.  4^^,  has  here  come  to 
pass,  and  has  been  continuing  for  some  time.  What  in  vv.  i — 6  was 
still  unthought  of,  viz.  the  consolation  of  the  people  tempted  in  their 
trouble  to  mistrust  JHVH,  is  in  vv.  7 — 20  the  main  theme."  All  their 
sins  will  be  cast  into  the  sea  (19^).  With  a  lyric  passage  celebrating 
jHVH's  mercy,  faithfulness,  and  compassion  the  prophecy  closes. 
There  prevails  a  remarkable  similarity  between  Mic.  7,  7 — 20  and 
Is.  40 — 66.  Cf  also  Is.  13,  14.  21.  In  v.  20  Abraham  is  referred  to. 
This  is  not  done  by  the  prophets  before  Ez.  33,  24:  Jer.  33,  26;  Is. 
29,  22;  41,  8;  51,  2;  63,  16  are  post-Exilic.**  Regarding  Babylon  as  the 
enemy  spoken  of  in  v.  10***  Wellhausen  concluded  that  Mic.  7,  y- — 20 
was  the  composition  of  an  author  writing  during  the  Babylonian  cap- 
tivity. Then,  however,  we  would  expect  the  prediction  of  a  return 
to  Judah,  not  the  desire  for  the  possession  of  Gilead  and  Basan 
(v.  14}.  Such  a  wish  is  only  intelligible  on  the  hypothesis  that  the 
Jews  are  dwelling  in  Palestine  though  limited  in  their  possessions. 
Giesebrecht  f  therefore,  seems  nearer  to  the  truth  in  regarding  these 
verses  as  the  utterance  of  the  post-ExiHc  community.  Comp.  Is.  25,  9; 
33,  2.  V.  12  does  not  refer  to  the  exiles  in  Babylonia,  but  to  the 
return  of  the  Diaspora  to  the  holy  land;  Zech.  10,  v.  10.  The  enemy 
is  the  heathen  world.  The  hope  expressed  that  the  hedges  of  Zion 
be  rebuilt  may  be  understood  of  the  building  of  the  walls  under 
Artaxerxes;tt  cf.  Ezr.  4,  7f.;  Neh,  2,  if  (Giesebrecht,  Nowack).    With 

*  Bleek,  Einleilung'^,  (1878),  p.  425  f.;  Wellhausen,  D.  klein.  Fropli.,  p.  145. 
**   See  Giesebrecht,  Jer.^  p.  183;  Duhm,  Jes.,  p.  191 ;  Marti,  Jes.,  p.  218;  Gressmann, 
Jes.  56-66,  p,  21  f.;  Littmann,  Ab/assungszeit  d.   Tritojesaia  (1899). 

***  Theodoret  (ed.  Migne,  2,  col.  1782)  holds  Edom  to  be  the  enemy  referred  to. 
Giesebrecht  [Beitr.  z.  j^es.,  p.  217)  thinks  of  the  Samaritans.  Cf.  Ed.  Meyer,  Entstehmig 
des  yttdenthuvts,  Halle  a.  S.  1896,  pp.  Ii4f. ;  ii9f.  Ryssel  {Untersuch.  uber  d.  Text, 
u.  Echth,  d.  B.  Micha,  pp.  280  ff.)  combats  the  view  of  Wellhausen,  yet  he  accepts  his 
main  thesis  that  the  prophecy  is  written  from  the  standpoint  of  the  Exile.  See  Giese- 
brecht, op.  s.  cit.,  p.  217,  n. 

•^  Beitr.  z.  Jes..,  p.  217.  Giesebrecht  is  followed  by  Cornill,  Eiiil.-,  p.  lS6;  3d 
and  4th  ed.,  p.  191 ;  Nowack,  D.  klein.  Froph.,  p.  223.  Now  also  Wellhausen,  D.  klein. 
Proph..,  in  loc. 

ff  Cf.  W.  II.  Kosters,  Wiederherstell.  Israels  in  d.pers.  Periode;  vibers.  v.  A.  Basedow, 
lieidelb.  1895,  p.  42  f.;-Ed.  Meyer,  Entst.  d.  Jud.,  pp.  54,  240  f.;  Sellin,  Serubbabel,  pp.  48  ff. 


Euphemistic  Liturgical  Appendixes  in  The  Old  Testament.  gc 

this  time  agrees  also  the  literary  and  religious  tone  of  the  passage, 
which  is  that  of  the  Psalms;  cf.  Pss.  27,  9;  35,  19.  24;  38,  17;  78,  2.  11; 
79,  16;  80,  2;  103,9;  115'  2  etc.  Here  also  the  appendix  appears  to 
have  been  added*  to  obtain  an  auspicious  conclusion  of  the  book 
which  otherwise  would  have  ended  with  the  darkest  description  of 
the  social  condition  of  the  nation,  c.  7,  v.  6:  nttp  t^2  3S5  bi3tt  )2  "iD 
nn^n  "^OSS  O^K  ^n^S  nn^nn  nbD  nioxa  For  the  son  dishonors  the 
father,  the  daughter  rises  up  against  her  mother,  the  daughter  in  law 
against  her  7nother  in  law;  a  mans  enemies  are  the  men  of  his  ozvn 
household.  It  is  probable  that  this  gloomy  picture  was  originally 
followed  by  a  prophecy  of  the  divine  retribution,  being  later  sup- 
planted, on  account  of  its  ill-omened  character,  by  a  piece  of  good 
augury. 

{^)  Zeph.  3,  vv.  14 — 20. 

Zeph.  3,  vv.  14 — 20  are  generally  recognized  by  recent  critics** 
as  not  genuine.  Not  only  does  "its  buoyant  tone  form  a  marked  con- 
trast to  the  sombre  quiet  strain  of  3,  vv.  11 — 13"  (Driver),  but  the 
historical  situation  also  is  entirely  different  from  that  in  c.  i.  According 
to  the  view  of  Budde  there  lie  between  cc.  i  and  3,  14  ff.  not  years 
or  a  few  decades  of  years,  but  almost  a  century  —  he  might  have 
said  centuries.  The  period  of  Israel's  judgment  is  past.  The  enemies 
are  overcome.  JHVH  reigns  in  Zion  as  Israel's  king.  Evil  will  come 
upon  Zion  no  more.  JHVH  rejoices  in  His  city.  He  will  gather 
those  that  are  living  in  the  Dispersion,  Israel,  that  has  been  a  reproach 
among  the  nations  in  the  past,  will  now  hold  the  most  honorable 
position  in  the  world.  Humiliation  of  the  gentiles  and  glorification 
of  the  Jews,  such  narrow  patriotism  accompanied  by  hatred  of  the 
foreign  nations,  is  met  with  repeatedly  in  the  post-Exilic  litera- 
ture;*** compare  e.  g.  the  oracles  of  Jeremiah  against  the  foreign 
nations  (late);  Mic.  4,  11  f  (post-Ex.);  5,  14  (post-Ex.);  Is.  34;  59,  16; 
61,4.  5.6;   63,  i;    65,  I3f.;    66,  I9ff.;  Joel.f    The  pas.sage  presupposes 


*  That   we   have   in    Mic.  7,  7 — 20   a  later   addition   is  held  by  Cheyne,    Cornill, 
Giesebrecht,  Kuenen,  W.  R.  Smith,  Stade,  Vatke. 

**  Stade,  Gesch.  d.  Volk.  Isr.,  i,  p.  644,  n.  3;  Kuenen,  Onderz.,  2,  §  78,  7;  Schwally, 
ZAT,  10,  p.  237  f.;  Wellhausen,  D.  klein.  Proph.,  in  loc;  Cornill,  Einl.'^,  §  31  (p.  193); 
3d  and  4th  ed.,  p.  197;  Budde,  Shid.  tt.  Krit.,  1893,  p.  394;  G.  Wildeboer,  Lit.  d.  Alt. 
Test.,  §  12,  5  (p.  193). 

***  Cf.  A.  Wahrmund,  Babylonierthum,  Judenthum  tt.  Christent/inm,  Leipzig  1S82, 
p.  167;  Lagarde,  Purim,  pp.  50,  n.  i;  54,  U.  17.  18;  55f.;  Mitth.,  4,  p.  314;  Deutsche 
Schriften,  p.  252;  Bertholet,  Stelltmg  d.  Isr.  u.  Jud.  z.  d.  Freviden,  p.  234;  Lohr, 
Missionsgedanke  im  A  T.,  pp.  23  f. ;  30 ;  39  f. ;  Ed.  Meyer,  Entstehung  d.  Jiidenthums,  p.  222  f. 

t  The  outpouring  of  the  spirit,  Joel  3,  I  f-,  applies  not  to  all  classes  and  conditions 
of  men,  but  only  to  the  Jews.     Cf.  also  Zech.  cc.  9—14. 


q6       K.  J.  Grimm.     Euphemistic  Liturgical  Appendixes  in  The  Old  Testament. 

the  city  as  standing;  part  of  the  people  are  Hving  in  the  land,  while 
others  are  scattered  through  many  countries.  The  niDC  Q*,©  refers 
to  the  gathering  of  the  Jews  of  the  Diaspora  (so  also  Schwally, 
Wellhausen,  Preuschen),  not  to  the  Return  from  the  Exile,  as 
Kuenen,  Budde,  and  Nowack  seem  to  suppose.  For  lexicographical 
notes  bearing  on  the  passage  see  Schwally,  ZAT,  i:,  p.  237 f  In 
this  case  the  addition  may  be  due  to  the  fear  of  concluding  the 
book  with  the  ill-omened  word  ~"*ini2  of  the  preceding  verse. 


The  passages  discussed  would  seem  to  establish  the  fact  that  the 
superstitious  dread  which,  at  the  conclusion  of  the  so-called  pptT^,  led 
to  the  repetition  of  the  last  but  one  verse  owing  to  the  unlucky 
character  of  the  closing  words,  may  be  traced  in  a  considerable  number 
of  instances:  in  the  Psalms  21  times, 

in  Isaiah  16  times, 

in  Jeremiah       15  times, 

in  Hosea  9  times, 

in  Amos  4  times, 

in  Micah  4  times, 

in  Habakkuk      3  times, 

in  Zephaniah      4  times. 
The  Book  of  Ezekiel  is  comparatively  free  from  euphemistic  additions 
probably  because  "though  the  book  opens  with  desolation,  it  ends 
with   consolation."     Nearly  one  half  of  the  book  treats  of  restored 
Israel. 


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